BV  4501  .T14  1905 
Tailing,  Marshall  P.,  1857 
Inter-communion  with  God 


INTER-COMMUNION  WITH  GOD 


By  REV.  M.  P.  TALLING.  PH.,  D. 

EXTEMPORE   PRAYER 

Its  Principles,  Preparation  and  Practice 
l2nio.  Cloth.  Gilt  Top,  net,  $1.25 

"No one  reading  the  book  will  doubt  theepiritua^ 
point  of  view  of  the  author.  He  always  puts  the  idea 
UrBt."— Northwestern  ChrMian  Advocate. 

"  This  is  a  book  which  deserves  study  by  all  who  have 
the  responsibility  of  conducting-  public  or  social  prayer. 
.  .  .  The  design  of  the  wriier  is  to  aid  in  tlie  prepara- 
tion for  this,  both  in  heart  and  roind  and  expression,  as 
being-  no  less  irapoitant  for  thenon-litui-gieal  churches 
than  preparation  for  preaching.  "—T/ie  Outlook. 

"  Many  sensible  suggestions  for  cultivating  the  art  of 
public  prayer  are  to  be  found  in  this  book.  Particular- 
ly useful  to  the  pastor  and  theological  student  is  the  an- 
alysis of  the  principles  of  spoken  prayer  and  the  treat- 
ment of  the  subject  that  aught  to  be  included  in  it  .  .  . 
As  aids  to  dignity  and  variety  of  expression  Mr.  Tailing 
has  collected  at  the  end  of  his  book  a  considerable  num- 
ber of  prayers  from  ancient  and  modern  sources,  the 
reading  of  which  will  illustrate  many  of  the  principles 
previously  laid  down."— T?ic  Stamlard. 

"We  have  never  seen  the  subject  so  practically,  and 
at  the  same  time  spiritually,  treated.  It  presents  a 
brief  but  complete  survey  of  all  the  principles  in- 
volved in  prayer,  both  public  and  private."— C/iristia?!. 
Observer. 

Fleming  H.  Revell  Company,  Publishers 


V 


Inter- Communion 
With  God 


An  exploration  of  Spiritual  Power 
as  manifested  in  intercourse  and 
co-operation  between  God  and  man 


BY  THE  REV. 


MARSHALL  P.  TALLING.  B.A.  Ph,D. 

Author  of  "Extempore  Prayer  " 


i]  yap  dovaixKi  iv  aadevsia  reXlnai 
SECOND  EDITION 


New  York  Chicago  Toronto 

Fleming  H.  Revell  Company 

London    and    Edinburgh 


Copyright,    1905,  by 
FLEMING  H.  REVELL  COMPANY 


New  York:  158  Fifth  Avenue 
Chicago:  63  Washington  Street 
Toronto:  27  Richmond  Street,  W 
London:  21  Paternoster  Square 
Edinburgh:     100    Princes    Street 


To  My  Wife 
and  her  honoured  mother 

this  book 
is  affectionately  inscribed 


Preface 

The  germinal  thought  of  this  book  was  conceived 
during  the  preparation  of  an  earlier  volume  on  the 
office  of  Public  Devotion^  While  "Extempore 
Prayer"  was  expressly  designed  to  aid  theological 
students  and  ministers  in  the  discharge  of  a  serious 
public  office,  the  present  work  deals  with  com- 
munion as  a  private  experience,  and  appeals  to  all 
classes  who  desire  to  understand  God's  contact  with 
mankind. 

As  the  term  inter-communion  is  intended  to  sig- 
nify more  than  is  commonly  supposed  to  be  con- 
noted by  the  word  prayer,  and  involves  an  exercise 
of  the  soul  not  sufficiently  cultivated,  the  reader  is 
invited  to  become  an  explorer  seeking  deeper  insight 
into  his  own  experience,  while  investigating  the  op- 
eration of  spiritual  laws.  Every  thinker  engaged — 
in  science,  in  economics,  in  philosophy,  in  education 
— is  endeavouring  to  extend  the  limits  of  his  espe- 
cial domain.  The  religious  man  alone  does  not  re- 
gard himself  as  an  investigator,  yet  the  widest  and 
highest  and  most  important  field  in  the  realms  of 
knowledge  and  power  awaits  exploration  in  the  spir- 
itual sphere. 

The  language  of  the  present  treatment  was  de- 

1 "  Extempore  Prayer — Its  Principles,  Preparation  and  Practice," 
Fourth  Edition.     Fleming  H.  Revell  Company. 


8  PREFACE 

termined  chiefly  by  its  purpose.  Since  the  aim  is  to 
exhibit  inherent  relationships  subsisting  between 
spiritual  and  natural  forces,  it  was  necessary  to 
adopt  a  terminology  common  to  both  orders  of  force. 
Accordingly,  instead  of  treating  communion  in  the 
ordinary  language  of  religion,  we  shall  speak  of  all 
influences  whatsoever,  whether  in  the  spiritual,  the 
mental,  or  the  physical  sphere  as  "  forces."  Should 
any  reader,  however,  desire  to  see  the  author's  pres- 
entation of  our  Lord's  office,  and  of  the  Holy  Spirit's 
work  in  communion,  he  is  referred  to  "Extempore 
Prayer,"  iti  loco.  Chapter  seven  of  this  book,  too, 
briefly  touches  these  themes.  Also,  it  will  be  seen 
that  in  chapter  nineteen  an  attempt  is  made  to  trans- 
late the  term  "spiritual  forces  "  into  the  language  of 
religion  and  of  daily  speech,  so  that  what  we  know 
as  faith,  love,  holiness,  etc.,  and  often  regard  as 
quite  apart  from  those  material  forces,  which  are 
weaving  about  us  the  texture  of  external  civilization, 
may  be  seen  in  their  vital  and  moulding  relation 
thereto. 

By  some  readers  chapter  sixteen  on  "  Communion 
in  Sleep"  may  be  deemed  mystical.  Though  likely 
to  be  misunderstood  by  a  certain  class  of  readers,  it 
may  nevertheless  be  instrumental  in  adding  new  in- 
terest to  sleep,  and  help  to  sanctify  the  night- 
watches,  for  another  class  of  minds.  Its  mission  is 
to  attract  attention  to  the  one-third  of  our  time 
which  many  have  never  supposed  could,  or  ought 
to  be  devoted  to  spiritual  uses. 

To  the  thoughtful  who  hunger  for  truer  concep- 
tions and  fuller  explanation  of  spiritual  experience, 


PREFACE  9 

these  pages  go  forth  with  the  hope  that  they  may 
stimulate  further  investigation  in  this  realm  of  high- 
est thought  and  profoundest  feeling  ;  involving  as 
it  must,  issues  of  the  supremest  practical  moment. 

M.  P.  Talling. 

Toronto,  February,  igo^. 


Contents 

PART   ONE 
The  Relation  of  Spiritual  to  other  Forces 

I.  Introduction        .  .  .  .  .  •  ^5 

II.  The  Greatest  Force  in  the  Universe       .  .  24 

III.  Function  of  Need  in  Human  Experience  .  28 

IV.  The  Three  Phases  of  Communion  .  .  36 

PART   TWO 

Stages  of  Development  in  the  Prayer-Experience  of 
the  Race,  and  of  the  Individual 

V.  Development  of  Man  Involves  Development  of 

Communion   ......       49 

VI.  Old  Testament  Stages  in  the  Development  of 

Communion   ......        59 

VII.  New  Testament  Stages  in  the  Development  of 

Communion   ......        68 

VIII.  Stages  in  the  Prayer-life  of  the  Individual         .       79 

IX.  Stepping  Stones  to   Devotion — The    Ministry 

of  Nature 93 

X.  Lord,  teach  us  to  Pray — The  Benefit  of  Dis- 

cipline .......      100 

XI.  Prayer,  Secret  and  Social — Factors  in  Spiritual 

Growth  ......     105 

iz 


12 


CONTENTS 


XIL        Intercession — Its  Law  and  Fruition 

XIII.  The  Reflex  Influence  of  Prayer 

XIV.  The  Accumulative  Power  of  Prayer 


113 

119 

124 


PART  THREE 

God's  Communion  with  Men, — Its  Mystery,  Power, 
AND  Practical  Operation 


XV.  God's  Communion  with  Men 

XVI.  Communion  in  Sleep 

XVII.  The  Three  Mysteries  of  Prayer  . 

XVIII.  The  Supreme  Mystery  of  Prayer 

XIX.  The  Practical  Powers  of  Communion 

XX.  The  Coming  Power  . 


135 
144 

153 
161 

171 
199 


PART   ONE 

The  Relation  of  Spiritual  to  other  Forces 


"  Man's  spirit  dwells  in  an  environment  to  which  it  is  superior. 
It  transcends  the  physical  order,  which  yet  is  the  medium  through 
which  its  purpose  and  energy  are  displayed." 


I 

INTRODUCTION 

The  purpose  of  these  pages  is  to  exhibit  the  place 
of  prayer  among  the  working  forces  of  the  world; 
to  indicate  the  method  of  its  operation;  and  to 
render  its  benefits  more  available  for  all  who  desire 
to  share  the  mysterious  Power  of  God. 

But,  like  the  title  under  which  we  are  writing,  the 
scope  of  our  inquiry  is  broader  than,  to  some  read- 
ers, the  above  terms  may  imply.  Aiming  at  an  ex- 
planation of  reciprocal  intercourse,  and  of  the  appli- 
cation of  Divine  power  to  human  interests,  it  will 
be  seen  that  we  are  really  exploring  spiritual  laws  in 
their  relation  to  the  natural  world.  The  ground  here 
taken,  however,  in  radical  distinction,  for  example, 
from  that  of  Professor  Henry  Drummond  in  "Natural 
Law  in  the  Spiritual  World,"  is  that  natural  and  spir- 
itual forces  are  «o/ identical;  that  natural  forces  can- 
not invade  the  spiritual  realm ;  that  nevertheless  they 
are  themselves  swayed  by  spiritual  power, — a  domi- 
nation which  man  shares  with  his  Creator,  and 
which  involves  spiritual  communion,  and  co-opera- 
tion, with  God. 

Properly  understood  indeed,  the  narrower  theme 
implies  all  that  is  suggested  by  the  wider  statement. 
For  is  it  not  apparent  that  in  so  far  as  prayer  pro- 
duces results  it  must  operate  in  one  of  three  ways — 

15 


16      INTER-COMMUNION  WITH  GOD 

either  by  magic;  or  by  miracle;  or  through  its 
normal  relation  to  other  forces  in  the  universe  ?  If 
the  first,  it  would  be  lawless  and  undivine.  if 
wholly  the  second,  it  would  be  wholly  supernatural 
and  inexplicable.  If  in  any  sense  the  last,  it  will  be 
to  that  extent  capable  of  explanation  and  will  rank 
as  a  force  among  forces.  The  only  tenable  ground 
is  to  discard  magic,  and  to  perceive  in  prayer  ex- 
actly the  same  mystery  that  exists  in  man's  own 
constitution. 

He  is  in  part  spiritual,  and  in  part  natural,  and  his 
prayer  like  himself,  possesses  supernatural,  and 
natural  elements.  But  these  operate  as  normally  in 
his  communion  as  in  his  existence.  From  man's 
complex  composition  and  experience  we  learn  that 
spiritual  power  is  related  to  natural  forces  according 
to  rational  principles.  But  until  some  statement  of 
these  principles  can  be  made  in  terms  level  to  in- 
telligence, one  portion  of  mankind  will  remain 
skeptical  about  the  power  of  prayer,  and  another 
portion  will  pray  devoutly,  without  understanding 
profoundly.  Both  classes— those  who  doubt,  and 
those  who  trust — desire  to  trace  the  working  of 
prayer.  And  without  controversy  the  loyalest 
hearts  yearn  most  earnestly  to  sound  the  depths  of 
its  mysterious  power. 

While  no  hope  need  be  entertained  of  removing 
all  mystery,  since  it  is  always  a  finite  creature  that 
faces  the  Infinite,  yet  this  essential  truth  must  be 
clearly  perceived,  namely,  that  the  finite  partakes  of 
the  Infinite.  Sharing  God's  nature,  we  know  the 
spiritual  from  the  inside;  and  if  pure,  apprehend  it 


INTRODUCTION  lY 

truly.  It  is  the  "pure  in  heart"  who  see  God. 
Since  man  is  himself  a  spirit  he  has  the  intuition  of 
God.  And  discovers  in  his  own  essential  nature  all 
the  mystery  of  the  supernatural.  It  is  mystery,  in- 
deed, but  it  is  mystery  wherein  he  feels  himself  at 
home.  Nothing  that  becomes  part  of  man's  expe- 
rience can  be  more  mysterious  than  himself.  And 
surely  full  acquaintance  with  ourselves  is  desirable, 
nay,  is  essential.  Furthermore  reverence  for  Him 
who  created  us  and  is  seeking  by  all  Divine  influ- 
ences to  occupy  us  for  Himself,  should  encourage 
our  research.  The  more  religious  a  man  is,  the  more 
hopeful  he  should  be  of  perceiving  God's  method  of 
indwelling  power,  and  spiritual  control. 

Yet  precisely  at  this  point,  delicacy  will  probably 
long  be  necessary;  for,  multitudes  of  honest  people, 
if  questioned  on  this  subject  would  doubtless  reply, 
in  effect,  that  "Prayer  is  incapable  of  explanation, 
because  essentially  miraculous  " ;  or  that ' '  Prayer  has 
no  orderly  relation  to  natural  forces  at  all,  since  its 
power  depends  upon  being  a  direct  interference  with 
law."  A  few  perhaps  might  even  feel  that  "any 
explanation  of  prayer  whatsoever,  would  destroy  its 
beauty  and  dissipate  its  power." 

If  prayer  were  something  arbitrary  in  the  uni- 
verse and  its  exercise  entirely  dissociated  from 
man's  mental  and  practical  activity,  such  objections 
might  have  weight,  and  we  would  hesitate  to  dis- 
turb a  devout  conception  that  the  subject  is  too 
sacred  for  human  examination.  But  if  communion 
with  God  is  part  of  man's  life,  and  the  source  of  its 
power,  giving  quality  and  direction  to  all  its  over-* 


18      INTER-COMMUNION  WITH  GOD 

flow,  then  prayer  holds  a  vital  relation  to  all  experi- 
ence, and  not  only  so,  but  to  the  extent  that  its  guid- 
ance is  valuable,  to  that  same  extent  is  it  important 
that  its  influence  should  be  understood,  and  its 
power  appropriated. 

At  the  very  gateway  of  our  investigation,  how- 
ever, we  are  met  by  a  difficulty  arising  from  the 
common  dialect  of  devotion — a  difficulty  which  un- 
fortunately may  not  be  easily  removed.  One  of  the 
differences  between  religion  and  science  is  that  the 
language  of  the  latter  aims  to  be  precise,  and  is 
quite  freely  modified  in  order  that  it  may  be  kept 
exact;  while  the  terminology  of  religion,  perhaps 
because  fixed  by  the  daily  speech  of  the  people,  con- 
tinues more  stable,  and  remains  less  exact.  In  the 
whole  vocabulary  of  religion  possibly  no  single 
word  has  caused  more  unconscious  misunderstand- 
ing than  the  word  "  prayer."  If  we  read  the  litera- 
ture of  infidelity,  or  the  discussion  of  "  Answers  to 
Prayer,"  it  will  be  seen  that  the  word  is  generally  in- 
terpreted in  its  narrowest  meaning,  rather  than  in  its 
widest  significance.  To  almost  all  minds  "  Prayer" 
suggests  the  idea  of  petition ;  yet  petition  is  but  a 
small  part  of  what  the  word  stands  for. 

According  to  its  wider  significance  prayer  includes 
besides  petition.  Adoration — the  contemplation  of 
what  God  is;  Thanksgiving — or  appreciation  of 
what  God  gives  us;  Confession  of  sin  and  feelings 
of  penitence;  Self-dedication  or  vows;  as  well  as 
Intercession,  that  is,  prayer  for  others.  Now  the 
phrase  "Communion  with  God"  or  briefly,  "  Com- 
piunion  "  includes  all  these  various  attitudes  of  niind 


INTRODUCTION  19 

and  heart,  in  our  approach  to  God;  and  it  suggests 
what  the  idea  of  petition  does  not,  that  our  coming 
to  God  is  rather  to  commune  with  Him,  than  to  ask 
for  things.  Moreover  as  will  be  seen,  it  implies  that 
all  this  wealth  of  content  represents  but  one  side, 
and  less  than  half  of  our  intercourse  with  God. 
The  Divine  side  of  the  experience  involves  the  par- 
taking of  new  life,  grace,  wisdom,  pardon,  peace, 
comfort  and  all  that  we  can  consciously  receive  from 
God.  Consequently,  were  we  more  generally  to 
adopt  the  word  "communion"  our  very  terminol- 
ogy would  help  men  to  see  that  prayer  is  verily  a 
comprehensive  inter-communion  with  God.  It  is 
possible,  too,  that  the  commoner  use  of  the  phrase 
"to  commune  with  God"  in  place  of  "to  pray  to 
God  "  or  "  to  offer  up  prayer  "  would  tend  to  show 
that  prayer  is  not  a  matter  of  words  uttered,  but  an 
inner  attitude,  and  movement  of  the  spirit.  It  will 
be  seen  therefore  as  we  proceed,  that  in  these  pages 
the  conception  of  communion  with  The  Unseen  in- 
cludes more  than  is  usually  associated  with  ideas  of 
prayer,  and  also  that  our  contact  with  God,  if  I  may 
use  that  term,  is  more  intimate,  constant,  vital  and 
reciprocal  than  is  commonly  supposed. 

The  method  of  our  treatment  is  governed  by  its 
supreme  purpose.  Accordingly  universal  forces 
must  be  first  classified,  in  order  that  spiritual  power 
may  be  assigned  its  intelligible  rank  and  office. 
Again,  it  will  be  observed  that  while  our  chief  theme 
Is  the  transmission  of  spiritual  power,  and  its  appli- 
cation as  a  controlling  force,  considerable  space  is 
devoted  to  the  enormous  (perhaps  to  many  alto- 


20      INTER-COMMUNION  WITH  GOD 

gether  astonishing)  development  which  the  race  has 
undergone  in  its  intercourse  with  God,  and  to  the 
remarkable  range  and  variety  of  growth  possible  to 
the  individual.  This  widening,  rising,  varied  series 
of  developments  affords  multiform  illustration  of 
the  predominant  idea  of  our  whole  treatment — 
namely,  that  communion  is  a  living  inter-commun- 
ion; that  from  the  first  it  has  become  increasingly 
conscious;  and  that  it  ought  yet  further  to  be 
brought  more  fully  to  consciousness. 

The  movement  of  the  Supreme  Spirit  upon  the 
finite  spirit  must  be  recognized  as  part  of  our  inter- 
course with  God.  This  truth  so  frequently  forgot- 
ten by  worshippers  and  often  omitted  from  books 
of  devotion  becomes  the  key  to  everything  else. 
For  all  that  satisfies  human  need,  causing  develop- 
ment and  imparting  power,  comes  from  God  to  man, 
through  communion,  making  communion,  as  the 
term  connotes,  a  mutual  act  in  which  we  receive 
from,  and  listen  to  God,  as  well  as  speak  to,  and 
hunger  for  Him. 

One  side  of  this  truth  enjoys  general  recognition. 
The  other  side  is  not  only  neglected,  but  is  often  so 
far  doubted,  that  many  never  expect  God  to  com- 
mune with  them  otherwise  than  through  His  Writ- 
ten Word,  nor  to  make  His  coming  upon  them  a 
conscious  experience.  From  this  position  we  must 
be  rescued,  if  God  is  to  exercise  power  through  us. 
Pentecost,  instead  of  being  the  spirit-miracle  pro- 
vided for  all  believers,  would  thus  be  regarded  as 
a  past  event  or  as  the  special  privilege  of  a  select 
few.      Unconsciously,   this   misconception   widely 


INTRODUCTION  21 

presents  its  cold  affront  to  the  highest  and  last  gift 
bestowed  by  our  blessed  Lord.  Every  age  has  been 
spiritually  crippled  by  it,  but  none  so  inexcusably 
as  the  present.  How  far  it  is  removed  from  Christ's 
ideal  of  the  Spirit's  dispensation  may  be  felt,  if  we 
consider  how  very  far  it  is  removed  from  the  ideal 
of  Moses,  in  the  dim  dispensation  of  symbols. 
Eldad  and  Medad,  it  will  be  remembered  caused 
consternation  in  the  Israelitish  camp  by  what  was 
deemed  their  presumption  in  prophesying.  Even 
the  youthful  Joshua  was  shocked,  and  called  upon 
Moses  to  "  forbid  them."  This  mistaken  zeal  how- 
ever met  kindly  reproof  in  a  declaration  of  the 
Divine  ideal.  "  Would  God  that  all  the  Lord's 
people  were  prophets,  and  that  the  Lord  would  put 
His  spirit  upon  them  "  (Num.  1 1 :  29). 

What  however  was  wished  by  Moses,  was  prophe- 
sied by  Joel,  promised  by  Jesus  (Luke  24:  49,  Acts 
1 : 4)  and  in  the  fulness  of  time  actually  conferred 
by  the  Holy  Spirit.  Indeed  this  fourfold  revelation 
sets  forth  but  a  growing  manifestation  of  the  Spirit's 
mission.  In  the  treatment  of  every  other  subject 
repetition  has  been  avoided  (so  far  as  possible);  in 
this  alone  it  has  been  deliberately  adopted  as  the 
only  means  of  doing  justice  to  a  neglected  truth. 

In  certain  places  it  will  be  observed  we  have 
spoken  of  spiritual  forces  as  though  they  were 
impersonal.  Although  the  motive  for  this  will 
appear  clearly  enough  in  the  sequel  it  may  be  well 
to  assign  one  or  two  reasons  for  so  doing.  First, 
because  the  relation  between  spiritual  and  natural 
forces  is  not  clearly  conceived  nor  its  importance 


22      INTER-COMMUNION  WITH  GOD 

appreciated.  And  secondly,  because  so  many  have 
inadequate  conceptions  of  the  nature  and  power  of 
personality.  How  inadequate  it  is  to  think  of  our 
relation  to  God  as  limited  to  narrowly  conceived 
communion,  such  as  speech  and  voluntary  asso- 
ciation, will  the  more  readily  appear  when  we  reflect 
that  even  between  men  there  is  not  only  intercourse 
by  speech  and  volition,  but  also  the  play  of  unseen 
involuntary  forces,  gravitational,  magnetic,  sympa- 
thetic, congenial,  repulsive,  helpful,  harmful,  moral, 
spiritual. 

True,  these  are  not  well  known  nor  easily  traced 
between  man  and  man.  But  worse,  they  are  less 
known  though  more  easily  traced  between  God  and 
man.  It  is  because  in  the  human  individual  all  types 
of  force — physical,  psychic  and  spiritual — meet  and 
harmoniously  operate,  that  therefore  human  per- 
sonality stands  as  a  working  model  or  example  of 
the  relationship  between  spiritual  and  all  other 
forces.  Unless  however  this  relation  be  stated  in 
terms  of  force,  men  will  not  perceive  how  heavenly 
power  is  controlling  world-forces;  how  the  Divine 
will  moves  the  world-muscles.  Yet  it  is  important 
that  Christians  should  discern  how  the  spiritual 
lever  which  moves  the  world  is  applied. 

To  view  religion  apart  from  world-movements  is 
to  miss  its  wide  significance.  To  regard  spiritual 
forces,  because  different  in  kind  from  natural  forces, 
as  quite  divorced  from  them,  is  to  ignore  their  vital 
and  redeeming  influence.  The  world  is  God's 
workshop.  The  minds,  the  hearts,  the  hands  of  men 
constitute  an  important  part  of  the  machinery  for 


INTRODUCTION  23 

the  performing  of  His  task.  When  God  wishes  to 
put  His  hand  upon  a  nation  He  can  do  it  through 
earthquake,  flood,  famine  or  pestilence,  because  He 
governs  natural  forces.  Or  He  can  (following  His 
ordinary  method)  do  it  through  a  man,  or  many 
men,  as  He  did  in  Egypt  through  Joseph  and 
Moses,  as  He  did  upon  the  nations  through  Israel, 
as  He  did  upon  the  whole  world  through  Jesus 
Christ  and  His  disciples.  What  the  world  needs  to 
realize  is  the  dominant  place  held  by  spiritual  forces. 
Any  method  that  will  make  this  plain  to  our  think- 
ing is  worth  adopting. 


n 

THE  GREATEST  FORCE  IN  THE  UNIVERSE 

Men  have  always  lived  in  the  presence  of  forces 
divinely  provided  for  their  benefit,  but  which,  be- 
cause unknown  or  but  little  understood,  have  been 
but  partially  used.  This  still  remains  true.  Never- 
theless even  man's  fragmentary  knowledge  has  en- 
abled him  to  make  large  conquest  of  the  world 
and  of  himself. 

Slowly,  very  slowly,  has  he  availed  himself  of  the 
power  of  gravitation.  But  at  present,  as  never 
before,  he  is  inviting  flowing  rivers  and  reversing 
tides  to  lend  him  assistance.  Every  mountain 
stream  is  now  seen  to  be  a  giant-in-wailing  to 
contribute  something  for  the  happiness  of  pigmy 
man.  Of  steam  and  electricity,  of  chemistry  and 
light,  similar  stories  might  be  told,  with  tenfold 
more  of  marvel  and  of  mystery.  Science  tiptoes  on 
the  utmost  limits  of  advance,  in  this— the  miracle- 
crowned  epoch  of  the  ages — and  feels  she  has  but 
touched  the  hem  of  nature's  garment. 

But  if  this  be  true  of  the  physical  forces  about  us, 
it  is  transcendently  truer  of  those  higher  forces 
which  envelop  us.  The  pall  that  rests  upon  the 
world— and  the  only  deathly  pall  is  its  intellectual 
and  spiritual  darkness.  What  can  touch  the  heart 
with  a  deeper  pathos  than  the  contemplation  of 
those  long  centuries  in  which  the  whole  race  was 

24 


OEEATEST  FORCE  IN  THE  UNIVERSE  25 

subject  to  superstition — the  victims  of  ignorance  as 
pathetic  as  it  was  universal.  Still,  indeed,  are  all 
barbarous  and  pagan  peoples  victims  of  innumerable 
delusions,  painful,  false  and  cruel — the  fruit  of  ig- 
norance. 

In  the  realm  of  religion  even  darker  and  more 
heartrending  has  been  the  blood-curdling  cruelty 
which  has  stained  the  progress  of  the  race.  The 
annals  of  history  drip  with  crimson  and  exhale  the 
mists  of  religious  passion,  rich  in  earnestness, 
noble  in  purpose,  but  sadly  undeveloped,  awfully 
misdirected,  and  all  because  spiritual  light  had  not 
yet  dawned.  Man  had  a  "zeal  of  God  but  not 
according  to  knowledge."  Our  race  can  no  longer 
plead  ignorance.  But  the  very  light  which  reveals 
the  magnitude  of  the  mission  imposed  upon  us,  by 
our  nature  and  place  in  the  universe,  reveals  our 
need  of  power.  What  might  be  done  is  not  done. 
What  ought  to  be  done  is  but  feebly  attempted,  and 
ail  because  power  readily  available  is  not  freely 
applied.  That  such  Power  exists  no  one  doubts 
any  more  than  he  doubts  the  reality  of  electricity; 
yet  no  one  can  carefully  consider  the  matter  without 
arriving  at  the  conclusion  that  its  relation  to  other 
forces  is  not  clearly  discerned  nor  is  its  method  of 
application  well  understood. 

If  indeed  the  notion  commonly  prevails  that 
spiritual  affairs  have  very  little  to  do  with  the 
material  forces  of  the  universe,  religious  people  are 
themselves  chiefly  responsible  therefor.  Explorers 
in  other  fields  reduce  the  world  to  related  forces. 
But  the  religious  man  scarcely  deems  himself  an 


26      INTER-COMMUNION  WITH  GOD 

investigator,  and  often  values  his  spiritual  life  as  a 
matter  apart.  He  makes  little  effort  to  fix  its  place, 
or  to  measure  its  influence  among  other  forces,  and 
even  when  he  does  so,  rarely  does  it  in  terms  of 
force.  Yet  the  connection  is  unmistakable;  and 
capable  of  as  definite  statement  as  any  law  which 
involves  personal  elements. 

In  terms  of  force  the  relation  may  be  presented 
something  after  this  fashion.  In  ascending  series 
the  forces  of  the  universe  may  be  ranked  as  ma- 
terial, vital,  mental,  moral  and  spiritual.  Not  only 
are  spiritual  forces  highest,  but  all-controlling. 
Lower  forces  operate  in  a  limited  zone.  The 
spiritual  exercise  an  absolutely  all-pervasive  sway. 
Material  force,  gravitation,  for  example,  operates  in 
the  physical  realm,  not  in  the  mental,  nor  in  the 
spiritual.  Its  influence  is  confined  to  material  sub- 
stance. But  from  the  other  side  intelligence  utilizes 
gravitation  and  all  kindred  forces,  setting  them  toil- 
some tasks.  There  are  other  steps  in  the  series, 
however.  For  the  intelligence  which  governs 
natural  forces  is  itself  subject  to  moral,  and  moral 
to  spiritual  control.  The  spiritual  ladder  runs  from 
top  to  bottom.  The  material  ladder  rises  only  as 
high  as  the  dust.  Spiritual  forces  supervene  upon 
the  entire  series  or  orders  of  force  and  by  virtue  of 
native  supremacy,  are  pressing,  weaving,  bending 
non-moral  and  even  immoral  forces  into  the  Divine 
ministry.  Ruling  or  overruling  they  press  straight 
forward  to  the  goal  of  the  race  the  completion  of 
the  universe.  Let  us  run  the  scales  for  a  moment  to 
make  this  unmistakably  clear. 


GREATEST  FORCE  IN  THE  UNIVERSE  27 

Through  spiritual  forces  God  governs  men;  and 
men  make  empires,  history,  civilization.  Or  revers- 
ing the  order,  natural  laws  are  controlled  by  men; 
men  are  controlled  by  ethical  laws;  ethical  laws  but 
indicate  the  direction  in  which  spiritual  forces  tend. 
Or  changing  the  terms,  God's  purpose  is  the  re- 
demption and  elevation  of  the  race.  For  this  object 
the  machinery,  and  polities  of  earth,  are  enlisted  and 
swayed  by  Him  who  "  worketh  all  things  after  the 
counsel  of  His  own  will,"  and  who  effects  His 
purposes  by  working  in  men  to  will  and  to  do  of 
his  own  good  pleasure. 

Put  it  how  you  may,  scientifically,  philosophically 
or  religiously,  the  immutable  truth  awaiting  recogni- 
tion is  that  the  highest,  greatest,  only  dominant 
force  in  the  universe  is  spiritual.  All  the  forces; 
moral,  intellectual  and  physical  have  their  tasks 
Divinely  assigned  and  are  held  direct  to  His  purpose 
by  this  controlling  influence.  "Not  by  might,  nor 
by  power,  but  by  My  Spirit,"  saith  the  Lord  of 
Hosts."  God  is  organizing  Himself  to  Humanity, 
pouring  His  spirit  through  men  upon  their  activities. 
On  its  human  side  this  inter-communion  is  known 
imperfectly  as  prayer;  on  its  Divine  side  partially  as 
grace.  Distinguishable  indeed  from  God,  as  His 
power  communicated,  "it  is  God  that  worketh  in 
you,"  imparting  His  own  spirit  to  a  being  already 
designed  for  intelligent  and  active  co-operation  with 
Him,  in  the  execution  of  the  Divine  Will. 


Ill 

FUNCTION  OF  NEED  IN  HUMAN  EXPERIENCE 

In  two  respects  the  significance  of  human  need 
is  not  sufficiently  appreciated,  nor  its  relation  to 
God's  purpose  properly  conceived.  In  the  first 
place  it  holds  man  in  constant  contact  with  God,  and 
is  the  means  to  all  that  men  can  become  here  or 
hereafter.  In  the  second  place  human  need  is  the 
channel  for  transmission,  and  the  point  of  applica- 
tion, of  divine  power.  On  the  one  hand  it  has  sub- 
jective worth,  on  the  other  objective  meaning. 
Both  points  are  important. 

I.  To  commence  with  the  first.  In  man  himself 
is  found  a  key  to  the  method  of  his  communion. 
His  need  is  an  index  at  once  to  his  nature,  and  to 
the  character  of  the  supply  he  requires.  Whatever 
our  previous  conceptions,  nothing  must  be  permitted 
to  obscure  the  truth  that  there  are  no  arbitrary  ele- 
ments in  the  relationship  subsisting  between  human 
beings  and  the  Source  of  all  being.  It  is  an  economy 
wherein  heart  hunger  is  its  own  voice,  crying  in  its 
own  language,  for  the  very  satisfaction  without 
which  its  destiny  cannot  be  completed.  It  may  be 
indefinite  and  "inexpressible"  (as  all  our  deeper 
yearnings  must  ever  be)  yet  its  existence  is  its  prayer, 
and  its  filling  or  satisfaction  renders  it  an  inter- 
course. 

We  shall  never  understand  our  communion  with 
28 


NEED  IN  HUMAN  EXPERIENCE      29 

God  till  we  perceive  that  need  is  a  fundamental  fact 
of  human  experience;  and  that  man  was  intended 
for  intercourse  by  being  created  a  hunger-point  in 
the  universe — a  conscious  centre  of  continuous  need. 
His  very  existence  is  want,  and  it  can  persist  only  as 
it  is  satisfied.  By  constituting  man  needful,  and  re- 
sponsive, God  made  communion  an  essential  princi- 
ple of  his  being.  It  may  wound  his  vanity,  and 
must  deepen  his  piety,  to  realize  that  by  nature  he  is 
the  personification  of  need — the  embodiment  of 
hunger.  Yet  this  very  fact  gives  him  his  place  in 
the  universe,  and  constitutes  his  means  to  happiness. 
In  an  empty  universe  he  could  not  continue.  But 
as  it  is,  he  finds  his  need  a  lasting  hunger  for  an  in- 
exhaustible good.  Where  the  feast  is  spread,  ap- 
petite is  blessing;  thirst  a  benediction,  where  the 
streams  flow  pure.  Need,  which  would  be  pain  in 
the  presence  of  famine,  constitutes  true  blessedness 
in  the  face  of  endless  satisfaction.  "Blessed  are 
they  that  hunger  and  thirst " — always  blessed — and 
blessed  in  proportion  to  their  hunger — "for  they 
shall  be  filled." 

The  terms  here  employed  are  wide  enough,  it 
will  be  seen,  to  include  man's  physical,  and  mental, 
as  well  as  his  religious  and  aesthetic  life.  The  same 
being  who  is  sufficiently  responsive  to  stand  arrested 
by  "the  still  small  voice  of  the  level  twilight"  re- 
quires oxygen  for  his  daily  life.  Living  is  a  process 
of  communion — as  much  for  the  body  as  for  the 
mind.  In  neither  case  is  it  wholly  a  conscious  ex- 
perience. If  therefore  we  confine  our  attention  to 
the  central  stream  of  spiritual  communion,  and  in- 


30      INTER-COMMUNION  WITH  GOD 

quire  how  much  of  it  comes  to  consciousness,  it  can 
only  be  answered  that  that  depends  in  part  upon  the 
stage  of  development  of  the  individual,  and  in  part 
upon  his  ov/n  volition;  God's  manifest  intention 
embodied  in  the  nature  of  man  and  declared  by 
Holy  Writ  being,  that  the  creature  should  be  filled 
with  all  the  fullness  of  the  Creator.  He  is  endowed 
with  intelligence  that  he  may  know  his  needs;  and, 
dowered  with  volition,  he  is  free  to  determine  his 
attitude  towards  the  manifold  influences  of  the 
Eternal.  While  in  the  flesh  we  can  be  conscious 
of  only  part  of  our  contact  with  God.  But  this  is 
plain  that  much  of  our  communion  is  direct  and 
instantaneous  and  very  largely  independent  of 
words.  Its  voluntary  content  and  to  some  extent 
its  direction  are  evidently  determined  by  thought, 
but  in  itself  it  is  much  more  than  intellectual. 
Vital  and  emotional  elements  must  always  overflow 
the  current  of  exact  thinking.  God's  descent  into  a 
man's  being  suffuses  his  whole  nature  with  light 
and  feeling.  As  an  interflow  it  cannot  be  construed 
in  terms  of  thought,  for  thought  at  best  is  but  one 
of  its  factors.  At  heart  it  must  be  an  interchange 
of  life,  an  experience  in  which  His  life  is  first  com- 
municated to  us,  and  then, 

"  We  give  Him  back  the  life  we  owe, 
That  in  His  ocean  depths  its  flow, 
May  richer,  fuller  be." 

The  beautiful  sentiment  just  quoted,  or  rather 
adapted,  from  Dr.  George  Matheson,  implies  how- 
ever one  condition  not  universally  present  in  human 


NEED  IN  HUMAN  EXPERIENCE      31 

experience,  that  is,  a  will  at  one  with  God's,  Were 
it  not  for  this  one  element  (and  man's  perversion 
will  be  considered  in  the  next  chapter)  need  could 
be  translated  into  terms  of  prayer,  since  we  then 
should  desire  only  what  we  need;  also  our  desire 
would  be  God's  desire;  and  our  will  identical  with 
His. 

In  so  far  as  need  \s>felt  (and  always  very  much 
further)  it  is  a  "tongue  of  pleading"  to  the  Unseen 
Father.  Yet  were  we  to  acknowledge  as  prayer, 
only  that  portion  of  it  which  finds  human  expres- 
sion, still  would  it  be  seen  that  right  at  the  heart  of 
God's  government  prayer  is  lodged  as  a  potency. 
Man  is  not  only  commanded  to  pray  but  he  is  so 
created  that  he  does  it.  And  does  it  instinctively. 
And  does  much  more  of  it  than  he  is  conscious  of 
doing;  because  he  is  more  true  to  his  nature,  than 
enlightened  about  his  inner  feelings;  and  because 
whenever  or  wherever  a  human  being  prays  at  all, 
ten  thousand  times  his  conscious  power  is  rising  in 
supplication  for  all  his  nature  needs.  Prayer  pos- 
sesses inherent  power;  it  is  always  a  benefit,  always 
an  uplift.  It  is  always  doing  more  in  the  world  than 
can  be  dreamed  of  in  our  philosophy;  because  phi- 
losophy is  limited,  while  the  whole  universe  of  un- 
seen forces  tends  towards  His  sovereign  will,  await- 
ing man's  fuller  discovery  and  completer  application. 
The  instinct  to  pray  is  sound.  Barbarous  or  civ- 
ilized, pagan  or  Christian,  catch  a  man  at  his  best 
and  he  is  in  prayer. 

Not  the  superstition  of  pagans,  nor  the  ignorance 
of  Christians,  nor  the  perversion  of  both,  should  be 


32      INTER-COMMUNION  WITH  GOD 

permitted  to  obscure  its  meaning  nor  hide  its  power. 
"It  has,"  says  Austin  Phelps,  "and  God  has  deter- 
mined that  it  should  have  a  positive  and  appreciable 
influence  in  directing  the  course  of  human  life.  It 
is,  and  God  has  purposed  that  it  should  be,  a  link  of 
connection  betv^een  human  mind  and  Divine  mind, 
by  which  through  His  infinite  condescension  we 
may  move  His  will." 

Whether  we  "search  the  Scriptures"  or  "study 
history  "  or  trust  the  heart's  native  impulse,  the  same 
conclusion  is  reached.  Prayer  is  a  definite,  unique, 
elemental  power  in  the  universe,  intended  for  all  and 
available  by  all.  For  this  reason  every  individual 
has  it  laid  upon  him  to  enter  into  his  spiritual  in- 
heritance, to  explore  its  riches  to  the  utmost,  and  to 
magnify  his  endowments  by  bringing  potential  re- 
sources into  actualized  power,  for  God's  glory  and 
the  world's  betterment. 

We  said  a  moment  ago  that  were  it  not  for  one 
element  (sin)  all  our  needs  could  be  construed  as 
"prayer."  This  over-statement  must  be  modified. 
For  not  only  is  man  wrongly  willful,  but  he  is  also 
inert  and  immature.  Even  when  he  is  "right  with 
God"  he  is  not  always,  perhaps,  never  fully  alive 
with  desire.  God  has  to  overcome  his  inertia  as 
well  as  his  perversion.  Austin  Phelps  expressed  but 
part  of  the  truth  when  he  wrote,  "We  offer  many 
dead  prayers  through  mental  indolence."  There  is 
the  deeper  fact  of  native  human  impotence.  It  can 
see  the  glory  from  afar,  yet  stumblingly  and  lamely 
it  "  follows  the  gleam."  Is  it  not  true  that  aspiring 
souls  more  than  the  sluggish  and  indifferent  are  sen- 


NEED  IN  HUMAN  EXPERIENCE      33 

sible  of  their  impotence  ?  Ideals  are  receding  allure- 
ments— a  fact  that  implies  immortality.  The  higher 
we  rise  the  higher  we  are  capable  of  rising.  Be- 
cause ideals  are  forces  which  tend  to  incarnate  them- 
selves. They  would  be  useless  else.  Nay  !  worse, 
would  drive  us  to  despair.  Victor  Hugo  was  rev- 
erent even  if  daring  when  he  said  in  his  forceful 
way,  "  it  is  necessary  that  the  ideal  should  be 
breatheable,  drinkable  and  eatable  to  the  human 
mind.  It  is  the  ideal  which  has  the  right  to  say, 
'Take,  this  is  my  body,  this  is  my  blood.'  " 

II.  Another  principle,  however,  is  involved  in 
human  need,  namely,  the  fact  that  it  constitutes  a 
point  of  application,  and  a  channel  for  the  transmis- 
sion of  Divine  power.  Although  this  is  a  truth  of 
supreme  moment,  and  its  significance  must  not  be 
lost  sight  of,  if  we  are  to  apprehend  the  place  of  in- 
ter-communion in  the  Divine  economy,  yet  its  treat- 
ment requires  scarcely  more  than  a  simple  state- 
ment. Whatsoever  the  individual  needs  to  make 
him  wise  and  good  and  powerful,  society  requires 
to  make  it-  pure  and  useful  and  of  good  report. 
The  need  of  the  individual  represents  the  need  of  the 
world.  From  the  standpoint  of  society  this  need 
may  seem  vague  and  indistinct,  but  in  the  expe- 
rience of  the  individual  it  exists  as  a  personal  hunger. 
In  this  manner  all  the  glowing  ideals  of  God  have 
been  descried  by  seer  and  prophet,  and  have  been 
rendered  definite  and  given  expression.  Always  has 
human  destiny  hovered  before  the  race  mysterious 
and  indefinite,  yet  stage  by  stage  as  it  could  be  at- 
tained, each  new  want  came  to  an  individual  as 


34      INTER-COMMUNION  WITH  GOD 

both  definite  and  attainable.  Thus  through  the  gate 
of  alert  souls  God  has  ever  entered  society.  Herein 
is  discovered  the  significance  of  personality.  It  ex- 
ists not  for  itself;  but  as  an  agent  of  the  Lord,  as  a 
force  in  the  universe,  as  a  ministering  spirit  whose 
destiny  means  something  to  the  universe.  All  gifts 
are  for  service.  Our  Lord  Himself  came  not  to  be 
ministered  unto,  but  to  minister,  and  to  give  His  life 
a  ransom  for  many.  "No  man  liveth  unto  him- 
self," and  (oh!  pathetic  and  terrible  responsi- 
bility) "no  man  dieth  unto  himself."  Every  indi- 
vidual is  a  savour  of  life  unto  life,  or  a  savour  of  death 
unto  death.  Responsive  souls,  true  to  their  being, 
not  only  enjoy  the  life  "more  abundant"  but  be- 
come definite  points  amidst  the  world's  sin  and  iner- 
tia for  the  application  of  Divine  power.  In  Scrip- 
tural language  they  are  "vessels  unto  honour,  meet  for 
the  Master's  use."  History  is  full  of  examples  of  spe- 
cial "vessels"  through  whom  God  has  been  pleased 
to  pour  His  tides  of  blessing  upon  mankind,  but  in 
accepting  this  fundamental  truth  it  helps  us  to  ap- 
preciate the  Infinite  Wisdom  which  makes  the  needs 
of  men  flood-gates  into  the  world.  Also  it  gives 
new  significance  to  need.  "For  when  I  am  weak, 
then  am  I  strong."  "  Power  belongeth  unto  God." 
Man  is  merely  a  channel.  But  his  desire  draws  that 
power  upon  him,  and  he  discovers  to  his  delightful 
surprise,  and  increasing  gratitude,  that  Divine  power 
is  made  "perfect"  in  his  "weakness." 

I  believe  we  misconceive  the  very  purpose  of 
"  communion  "  in  God's  economy,  until  we  feel  that 
we  are  created  to  take  part  in  the  counsels  of  heaven, 


NEED  IN  HUMAN  EXPERIENCE     35 

for  the  control  of  earth.  This  is  the  saint's  glorious 
privilege;  not  to  "  work  "  in  a  vineyard  under  a  task- 
master; but  to  associate  in  sympathetic  cooperation. 
To  this  end  God  puts  His  spirit  into  our  hearts; 
moving  us  to  feel  an  interest  in  His  plans,  and  so 
calling  forth  our  desires  regarding  His  purpose,  that 
within  the  limits  of  His  Sovereign  will,  we  do  co- 
operate in  planning,  as  well  as  in  effecting,  the  work. 
Hesitate  not  to  believe  it,  fail  not  to  test  it;  the 
personal  preference  of  God's  co-labourers  on  earth 
have  a  place  in  furthering  the  kingdom,  and  tend 
towards  God's  ultimate  purpose.  He  who  has 
endowed  each  individual  with  peculiar  gifts  and 
preferences,  also  grants  scope  for  his  thinking; 
freedom  for  his  feelings;  and  admits  him  to  consul- 
tation regarding  his  part  in  the  worship,  and  work 
of  the  Lord.  The  real  power  of  prayer  has  scarcely 
yet  dawned  upon  the  world.  The  real  miracles  of 
the  Christian  dispensation  are  yet  to  be  worked. 
"And  greater  things  than  these  shall  ye  do  because 
I  go  to  My  Father." 


IV 

THE  THREE  PHASES  OF  COMMUNION 

Part  of  the  human  need  of  which  we  have  been 
speaking — the  part  most  emphasized  in  Christian 
preaching — arises  from  the  fact  of  sin.  "  Part,"  we 
have  said,  not  all  of  it.  For  were  men  as  sinless  as 
their  Saviour,  they  would  still  have  needs  as  varied 
and  as  comprehensive  as  their  manifold  life.  They 
would  still  be  capable  of  (and  would  require)  de- 
velopment. Like  Jesus,  they  too  could  increase  in 
wisdom  and  stature  and  "  in  favour  with  God,"  as 
well  as  with  "  man"  (Luke  2:  52). 

The  bearing  of  this  fact  upon  communion  with 
God  seems  not  to  be  fully  recognized.  Yet  it  is 
plain  that  human  prayer-experience  has  been  broken 
into  broad  divisions  and  forced  into  different  types, 
by  the  intrusion  of  abnormal  and  separative  ele- 
ments. No  disaster,  of  course,  can  wrench  men 
out  of  the  universe,  nor  entirely  sever  their  relation 
with  its  Supreme  Head.  But  man's  first  sin,  and 
every  added  enormity,  has  affected  his  feelings  to- 
wards God  and  has  increased  his  need  of  God;  has 
changed  his  condition,  and  altered  the  nature  of  the 
service  he  requires  from  God;  in  short,  has  greatly 
modified  the  character,  and  mightily  enlarged  the 
scope  of  all  subsequent  communion.  Thus  it  is 
seen,  that  religion  did  not  appear  with  sin,  and  is 
not  confined  to  the  redemption  of  the  sinner.     It  is 

36 


THREE  PHASES  OF  COMMUNION    37 

something  larger.  It  existed  before  sin  arose,  and 
will  continue  after  sin  is  extinguished.  The  heart 
of  religion — in  Eden,  in  the  world,  and  in  heaven- 
is  a  conscious  developmental  intercourse  with  God. 

The  deadliness  of  sin  is  seen  in  its  blighting  of 
this  communion  and  its  destruction  of  the  life  proc- 
ess. To  appreciate  either  the  nature  of  death,  or 
the  measure  of  its  disaster,  one  would  need  to  com- 
prehend the  range  and  the  possibilities  of  life 
eternal.  As  a  matter  of  fact  we  can  do  neither. 
But  we  can  perceive  that  death  is  as  mayiifold  as 
the  life  it  destroys.  Also  that  sin  must  be  of  various 
orders,  corresponding  to  the  order  of  death  it  inflicts. 

Much  distortion  in  our  theology  arises  from  the 
habit  of  thinking  of  sin  in  moral  terms,  and  of  death 
in  physical  terms.  Bodily  death  is  entirely  inade- 
quate to  parallel  moral  sin,  and  though  often  has- 
tened and  aggravated  by  moral  guilt,  it  in  no  sense 
corresponds  thereto.  Science  reveals  that  the  phys- 
ical frame  is  at  best  temporal,  and  supports  Scrip- 
ture in  saying  that  "dust  thou  art,  and  unto  dust 
shalt  thou  return."  Also  we  learn  from  geological 
remains  that  physical  death  long  antedated  the  ad- 
vent of  man,  and  therefore  the  possibility  of  moral 
death.  Again, — the  Scriptures  show  that  not  phys- 
ical death,  but  moral  death  ensued  upon  man's  first 
transgression.  The  declared  law  of  penalty  "  In 
the  day  thou  eatest  thereof  thou  shalt  surely  die," 
was  actually  fulfilled.  Not  in  bodily  decease,  but  in 
the  consciousness  of  moral  crash.  The  man  and 
the  woman  still  continued  living.  Indeed,  that  was 
necessary  to  the  experience  of  moral  separation,  and 


38      INTER-COMMUNION  WITH  GOD 

the  dread  feelings  of  shame  and  misery  which  came 
upon  them.  Observe,  the  death  which  follows 
mental,  moral,  and  spiritual  sin  is  not  the  destruc- 
tion of  consciousness  which  we  associate  with  cor- 
poreal dissolution.  It  is  living  death — a  continued 
perverted  existence  whose  "worm  dieth  not,"  a 
life  wretched  by  inner  distortion,  by  self-condem- 
nation, and  horrible  in  proportion  to  its  separation 
from — truth,  from  life,  from  God. 

Our  age  dreads  physical  death  too  much.  Not 
that  it  adequately  protects  health,  but  that  it  clothes 
bodily  dissolution  with  irrational  horror.  In  the 
fields  of  science  and  of  philosophy  also,  men  have 
come  to  dread,  even  unto  abhorrence,  the  mental 
wrong  which  works  death,  i.  e,  confusion,  bias  and 
misleading  issues — in  our  thinking.  Against  moral 
wrong,  again,  as  displayed  by  overt  acts,  society  pre- 
sents an  organized  front,  legislative,  protective, 
punative,  administrative;  and  so  far  ranks  itself  with 
God.  But  against  moral  death  multitudes  of  indi- 
viduals have  much  less  than  a  wholesome  dread. 
Yet  intercourse  with  God  is  affected  not  by  wrong 
acts  only  but  by  wrong  feelings.  If  now  it  be 
seen  that  sin  causes  spiritual  death — that  is,  moral 
perversion,  badness  of  disposition,  an  attitude  of  re- 
sentment towards  truth,  and  of  evil  towards  men, 
then  it  will  be  perceived  what  kind  of  re-creation  is 
necessary  to  new  life.  Once  you  discern  the  kind 
of  separation  from  God  which  sin  effects,  you  will 
apprehend  the  kind  of  office  or  nature  of  operation 
necessary  to  overcome  it  and  reinstitute  At-one-ment 
with  God. 


THREE  PHASES  OF  COMMUNION    39 

Coming  back  therefore  to  our  theme,  it  will  be 
observed  that  there  was  no  difficulty  about  com- 
munion before  sin  occurred  to  sunder  the  feelings 
of  Friendship.  Also,  that  were  sin  removed  there 
would  be  no  interruption.  Also  that  the  only  im- 
perfect communion  we  have  is  that  which  accom- 
panies the  process  of  restitution  in  God.  Let  this 
be  clear.  However  close  heart-contact  with  the 
Father  may  be  here,  it  is  only  when  "  the  mists  have 
rolled  away  "  and  our  partial  knowledge  ends,  that 
the  perfection  of  an  uninterrupted  spiritual  com- 
munion can  begin.  No  life  shall  be  satisfied  till  it 
"awakes  with  His  likeness."  Accordingly  holding 
close  to  the  Bible  we  can  say  with  all  confidence 
that  human  prayer-experience  presents  three  dis- 
tinct phases  — 

I.  The  communion  of  innocence. 

II.  Communion  of  sinners  during  the  process  of 

salvation. 

III.  Communion  of  the  saints  in  light. 

Of  course  this  volume  is  devoted  almost  wholly 
to  a  consideration  of  the  second  phase,  /.  e.,  the 
communion  of  sinners  in  preparation  for  the  more 
perfect  intercourse  of  the  sanctified.  But  because 
the  contrast  will  aid  our  study  let  us  in  this  chapter 
briefly  glance  at  some  characteristics  of  the  other 
two  phases. 

First,  the  Communion  of  Innocence — Human  com- 
munion with  God  commences  in  a  state  of  inno- 
cence. Unsullied  by  the  sense  of  sin,  our  first 
parents  stood  unabashed  before  their  Maker.  This 
intercourse  partook  of_  the  nature  of  a  divine  friend- 


40      INTER-COMMUNION  WITH  GOD 

ship,  undarkened  by  a  single  cloud.  Sharing  God's 
life  they  were  His  children.  His  tenderness  inspired 
their  confidence.  Their  love  responded  to  His. 
While  the  sense  of  His  greatness  and  of  their  de- 
pendence elicited  gratitude,  reverence  and  adoration. 
The  nearest  approach  to  perfect  Edenic  communion 
is  undoubtedly  the  experience  of  childhood.  By 
heredity  we  bear  racial  taint,  and  the  peculiar  bias  of 
our  nearer  ancestry.  In  theological  language,  all  are 
the  victims  of  original  sin.  Yet  children  commence 
life  with  an  innocence  that  faces  the  world  and  man 
and  God  untroubled.  Naturally  children  love  God 
and  feel  that  He  is  their  friend.  Universally,  where 
there  is  no  perversion  by  older  heads,  this  is  the  case. 
But  we  can  remember,  at  least  I  fear  most  of  us 
can,  a  day  when  some  sin  of  sufficient  magnitude 
was  committed  to  plunge  us  into  the  sense  of  guilt; 
when  a  darkness  came  which  made  us  feel  that 
forever  our  state  of  innocence  was  past.  Our  Eden 
was  closed  behind  us.  Sin  had  left  its  stain.  We 
became  conscious  of  the  Divine  displeasure.  Con- 
science arose  with  condemning  wrath.  And  con- 
fession when  it  came  at  all  entered  our  prayers 
with  an  awful  significance.  This  experience  may 
not  be  clear  to  all,  but  this  description  is  sufficiently 
accurate  to  indicate  the  distinction  between  a  child's 
sense  of  innocence  and  friendship  with  God,  and 
the  confusion  which  accompanies  his  first  great 
transgression.  All  subsequent  prayer  will  belong 
perforce  to  a  different  class  (No.  11)  because  of  the 
consciousness  of  guilt  which  hitherto  had  not 
troublesomely  arisen. 


THEEE  PHASES  OF  COMMUNION    41 

Next,  let  us  consider  The  Communion  of  the 
saints  in  light.  Not  with  too  much  confidence  may 
we  speak  regarding  communion  in  heaven,  but 
these  statements  may  be  ventured. 

1.  It  will  be  sinless.  The  ransomed  throng 
no  longer  feel  guilt,  nor  condemnation.  Remorse 
is  past,  and  confession  absent  from  worship 
there. 

2.  A  life  redeemed  from  sin  must  be  different 
from  a  merely  innocent  life.  It  has  tasted  the 
bitterness,  known  the  struggle,  felt  the  pangs  of 
death.  The  experience  of  pardon,  effort,  hope; 
the  rising  power  of  virtue;  the  growing  of  sanctifi- 
cation  by  which  men  are  transformed  to  His  image; 
all  this  and  more,  must  develop  our  being,  must 
enlarge  the  scope  of  our  knowledge,  must  kindle 
the  flagless  fires  of  our  gratitude  and  impart  to 
adoration  a  new  element.  There  must  be  a  zest  in 
the  worship  of  the  redeemed  in  glory,  who  have 
come  up  out  of  great  tribulation,  unknown  to  the 
songs  of  angels  or  of  children. 

3.  In  our  present  prayer  (as  we  have  seen  in 
Chapter  111)  there  is  an  element  of  mystery  trans- 
cending present  knowledge.  It  \sfelt  in  experience. 
Its  presence  also  is  proved  by  answers  to  prayer, 
though  we  cannot  trace  its  working.  Therefore  we 
feel  safe  in  the  assurance  that  our  future  communion 
with  God  will  transcend  our  present  by  new  powers 
and  mystery  undreamed  of.  "  Beloved,  now  are  we 
the  sons  of  God,  and  it  doth  not  yet  appear  what 
we  shall  be."  Yet  let  us  continue  the  passage  and 
we  shall  learn  the  key  to  the  heavenly  communion, 


42      INTER-COMMUNION  WITH  GOD 

"  but  we  know  that  when  He  shall  appear  we  shall 
be  like  Him." 

Our  communion  therefore  will  be  like  His.  Now 
what  our  Lord's  communion  really  was  like,  is  so 
plainly  revealed,  and  yet  so  wonderful  when  com- 
pared with  ours,  that  we  must  stay  a  moment  in 
devout  contemplation  of  His  prayer-experience, 
who  is  our  Exemplar,  and  whom  we  adore  as 
Lord  over  all  blessed  forevermore. 

THE  PRAYER-LIFE   OF   OUR   LORD 

As  the  Son  of  God,  our  Redeemer  held  a  unique 
relationship  to  the  Eternal  Father.  This,  and  the 
fact  of  His  sinlessness  might  lead  us  to  suppose  that 
He  would  have  no  need  of  prayer.  Had  He  not 
"all  power"?  Was  He  not  the  Word  "in  the 
beginning  with  God"?  Were  not  "all  things 
made  by  Him "  ?  Then  why  should  He  pray  ? 
Again,  as  one  of  the  Persons  of  the  Godhead 
would  it  not  seem  unnecessary  that  He  should  pray  ? 
Though  He  be  high, and  lifted  up  above  all  thrones 
and  principalities,  the  Creator  of  the  sons  of  men, 
yet  He  not  only  held  communion  with  God,  but 
found  strength  and  joy  and  preparation  for  His 
redemptive  work  through  spiritual  intercourse  with 
Omnipotence.  Not  ours  to  understand  all  things 
nor  to  know  the  mysteries  of  the  Godhead,  but  we 
may  observe  that  the  Son  felt  dependence  on  the 
Father.  Jesus  said,  "  I  came  not  to  do  Mine  own 
will  but  the  will  of  Him  that  sent  Me."  The  climax 
of  His  Gethsemane  agony  is  marked  by  this  prayer 
of   self-surrender,    "  Not    My  will    but  Thine  be 


THEEE  PHASES  OF  COMMUNION    43 

done."  Though  He  was  a  Son,  yet  He  learned 
obedience,  and  was  made  perfect  as  the  Captain  of 
our  Salvation,  through  suffering.  Like  all  the  sons 
of  men  He  was  subject  to  the  Father,  and  by  service 
and  sacrifice,  prayer  and  surrender,  spent  Himself 
for  God's  glory  even  unto  crucifixion.  In  these 
things  God  spared  not  His  own  son.  In  these 
things  still  He  spares  not  His  own  Sons,  but  makes 
a  path  through  useful  tribulation  to  the  attainment 
of  Christlike  perfection.  Yet  unlike  us,  Christ's 
pre-existent  intercourse  with  the  Father,  His  self- 
deliverance  for  Incarnation  and  the  redemptive 
work,  His  sinless  oneness  with  God,  and  His 
eternal  consciousness  of  His  divine  destiny,  were  all 
on  a  plane  higher  than  our  imperfect  existence 
places  us.  Where  He  saw  with  perfect  vision  we 
must  walk  by  faith.  Where  He  knew  the  certain 
future,  we  must  cling  with  hope.  Where  all  was 
transparent  to  Him,  we  see  through  a  glass  but 
darkly.  Nevertheless  though  on  a  plane  infinitely 
high  compared  with  our  low  estate,  yet  Jesus  con- 
stantly communed  with  the  Father.  There  is  some- 
thing instructive  in  this  fact  for  us  who  ought  by 
so  much  the  more  to  feel  our  need  for  unceasing 
communion  with  God.  Who  can  tell  but  that  some 
such  argument  as  this  may  have  impressed  to  deeper 
depths  the  marvel  with  which  the  disciples  con- 
templated His  power  and  listened  to  His  prayer? 

In  four  respects  the  communion  of  Jesus  lights 
the  present  way,  and  discloses  the  future  glory 
for  us. 

I.    The  prayer-experience  of  our  Lord  attests  the 


44      INTER-COMMUNION  WITH  GOD 

fact  that  the  pure  and  undefiled  have  need  of  com- 
munion with  God.  Moreover  Christ's  passion  for 
prayer  imposes  upon  us  the  belief  that  perfect  inter- 
course with  the  eternal  is  possible  only  to  the  sin- 
less. Also  that  as  we  grow  in  sanctification  the 
blessedness  which  constitutes  "heaven"  becomes 
increasingly  ours  through  nearer  communion. 

II,  Another  thing,  I  think  was  made  clear  by  our 
Lord's  transfiguration.  Saints  in  glory,  Moses  and 
Elijah  and  others,  as  well  as  the  angels  there,  take 
an  interest  in  the  world's  redemptive  process.  Not 
always  do  we  know  the  trend  of  Jesus'  thought  in 
prayer,  but  here  for  once  the  light  comes  upon  us. 
He  communes  with  God,  and  the  heavenly  visitants, 
regarding  "His  decease  which  He  was  about  to 
accomplish  at  Jerusalem."  All  this  suggests  that 
the  glorified  know  what  progress  the  redemptive 
work  is  making  on  earth;  that  it  constitutes  a  sub- 
ject of  their  intercourse;  and  that  they  have  some 
part  in  its  ministry. 

III.  That  the  guilt  of  the  sinful  deeply  affects  the 
communion  of  the  sinless.  No  one  can  enter  into 
the  experience  of  Jesus  without  feeling  that  it  was 
the  dire  mental  and  moral  and  spiritual  death  (as 
well  as  their  physical  distresses)  that  drove  Him  to 
the  anguish  of  intercessory  prayer.  His  Calvary 
was  approached  through  Gethsemane,  making  the 
word  synonymous  with  the  agony  of  prayer.  In 
most  literal  terms  He  poured  out  His  soul  unto 
death.  So  that  subsequent  crucifixion  had  no  addi- 
tional, if  equal  pain.  "  His  soul  was  crucified 
more  than  His  body."    To  the  last  moment  on  that 


THREE  PHASES  OF  COMMUNION    45 

cross  which  bore  our  salvation  He  was  praying. 
The  Ghost  was  yielded  up  with  the  supplication, 
"Father  receive  My  Spirit."  If  so  He  prayed  who 
was  sinless — how  should  we  pray  who  are  sinful  ? 

IV.  But  another  light  falls  upon  us  from  our 
Saviour's  example  that  must  needs  receive  mention 
here:  that  was  His  joy  of  communion.  His  prayer 
had  a  deep  and  secret  mystery  which  His  disciples 
detected  and  longed  to  possess.  The  transfigura- 
tion effulgence  wrought  some  visible  hint  of  its 
glory.  His  tones  in  vocal  prayer  conveyed  to  the 
ear  some  suggestion  of  its  joy,  but  for  us  who  are 
more  distant  from  the  Father  we  must  wait  and 
"watch  unto  prayer"  before  we  can  enter  that 
heavenly  experience.  Yet  that,  among  the  things 
that  do  not  yet  appear,  constitutes  part  of  our  "  in- 
heritance undefiled  that  fadeth  not  away  prepared  in 
heaven  for  us." 

We  have  only  to  remember  our  Lord's  perfect 
humanity  to  understand  why  He  prayed  as  He  did; 
but  we  have  to  conceive  His  true  divinity  to  imagine 
what  this  communion  was  like,  or  what  ours  shall 
be,  when  we  awake  in  His  likeness  and  are  at  last 
satisfied  because  we  are  like  Him. 

Now  we  turn  to  humanity's  great  problem,  How 
can  a  sinner  enter  into,  and  develop,  his  communion 
with  God  ? 


PART  TWO 

Stages  of  Development  in  the  Prayer- 
experience  of  the  Race  ;  and  of  the  In- 
dividual. 


"  The  Personal  Spirit  communes  with  us  through  manifestations 
of  His  inner  life ;  and  when  He  consciously  and  purposely  makes  us 
feel  what  His  mind  is,  then  we  feel  Himself." — Hermann,  p.  143. 


DEVELOPMENT  OF  MAN  INVOLVES  DEVELOP- 
MENT OF  COMMUNION 

In  order  to  preserve  coherence  in  our  thinking, 
and  directness  in  our  purpose,  it  may  be  well  at  this 
point  to  "take  bearings  "  by  a  brief  recapitulation. 

We  have  shown  that  the  universe  is  a  sensitive  and 
inter-related  unity  of  forces.  These  being  ranged 
in  hierarchical  order,  are  lawful  in  their  operation; 
the  lower  always  subject  to  the  higher,  and  all  sub- 
ject to  the  Immanent  Supreme  spirit.  Amidst  this 
complex  of  varied  forces,  and  vitally  inter-related 
therewith  man  holds  relation,  on  one  side  with 
God,  and  on  the  other  with  the  environing  universe. 
His  will  can  modify  His  relation  in  both  directions. 
Again,  His  feelings  and  intelligence  are  modified 
from  both  directions.  That  is,  man's  spirit  holds 
conscious  and  volitional  contact  with  a  spirit-domi- 
nated universe.  V^e  know  not  how  human  will 
controls  human  muscles.  But  it  does.  We  know 
not  how  the  human  will  reacts  upon  the  Divine  will. 
But  it  does.  As  Tennyson  says — "Our  wills  are 
ours  we  know  not  how."  Personality  is  free,  and 
individual,  yet  not  isolated.  Its  contact  and  com- 
munion are  as  natural  and  as  comprehensive  as  its 
being.  Consequently,  man's  intercourse  with  his 
Maker  must  be  much  wider  than  the  term  "  prayer " 
is  generally  conceived  to  connote.  And  is  a  much 
more  vital  fact, 

49 


50      INTER-COMMUNION  WITH  GOD 

Again,  it  was  shown  that  human  need  for  com- 
munion is  the  fundamental  fact  of  existence.     Exist- 
ence is  need.    Nothing  but  need.    Need  as  mani- 
fold as  life;  as  great  as  the  possibilities  of  Eternity; 
and  as  ceaseless  as  it  is  eternal.     Also  man's  need 
by  his  very   constitution  becomes  the  channel  of 
Divine  power,  the  gate  of  entrance  and  the  point  of 
application  of  all  that  God  is  doing  for  the  race. 
This  further  fact  was  noted,  that  sin's  invasion  and 
its  conquest  were  instrumental  in  breaking  human 
communion   into  three   phases,  two  of  these— the 
narrow  intercourse  of  unenlightened  Innocence,  and 
the  uninterrupted   felicity   of  Glory— have  already 
been   treated.     The  third  still  lies  before  us  and 
constitutes  the  problem  of  this  work,  namely,  the 
means  whereby  God  instituted  and  is  perfecting  com- 
munion between  Himself  and   creatures  conscious 

of  sin. 

If  we  would  conceive  at  all  clearly  the  condition 
in  which  our  early  ancestors  found  themselves,  we 
must  perceive  that  a  double  task  had  to  be  per- 
formed. In  order  to  perfect  Communion,  God  had 
to  overcome  (i)  Human  perversion,  and  (2)  Human 
immaturity.  The  first  was  a  work  of  redemption. 
The  second  a  process  of  expanding  native  capaci- 
ties. The  former  problem  is  commonly  recognized 
and  duly  emphasized  in  Christian  preaching.  The 
latter  problem  has  never  been  fully  realized,  nor  its 
importance  sufficiently  insisted  upon.  What  man 
needs,  and  assuredly  what  God  desires  for  him,  is 
complete  development.     But  such  a  purpose  in- 


DEVELOPMENT  OF  MAN  61 

eludes  more  than  the  saving  of  the  soul,  it  involves 
the  bringing  of  the  whole  man  up  to  the  use  and  en- 
joyment of  his  entire  capabilities.  And  this  is 
largely  a  matter  of  education.  Not  of  course  an 
education  independently  of  God.  That  v^'ould  be 
impossible.  For  God  is  the  chief  power  in  all  true 
development.  The  word  * '  Education  "  connotes  the 
drawing  out  to  normal  life  of  that  which  is  potential 
within,  and  is  as  divine  as  salvation.  Both  opera- 
tions require  God's  working  from  within.  In  both 
processes  higher  orders  of  human  spirits  can,  and 
do,  help  from  without.  Yet  the  distinction  between 
these  operations  is  generic,  and  it  is  a  matter  of 
capital  importance  to  recognize  this  fact.  When, 
for  example  Professor  Coe  in  his  excellent  work 
"The  Religion  of  a  Mature  Mind,"  uses  the  phrase 
"salvation  by  education,"  I  think  he  confuses  these 
two  principles.  Education  is  a  development  of 
normal  faculties.  Salvation  is  redemption  from  ab- 
normal conditions.  There  is  radical  difference 
between  developing  a  sound  mind  by  education,  and 
treating  an  unsound  mind  for  dementia.  It  is  one 
thing  to  satisfy  a  healthy  stomach  with  food,  and 
another  to  cure  it  of  cancer.  Before  he  sinned,  man 
had  one  kind  of  need,  afterwards  two.  But  his 
rescue  from  sin  leaves  still  his  normal  and  never 
ceasing  need  of  development. 

Now  it  is  difficult  for  us  to  conceive  the  immature 
conditions  of  primitive  man,  or  the  immensity  of  the 
task  involved  in  his  enlightenment.  Both  the  reve- 
lation of  Scripture,  and  the  leaching  of  evolution, 
attest  that  men  had  existence  (how  long  we  know 


52      INTER-COMMUNION  WITH  GOD 

not)  before  they  came  to  consciousness  of  the  fact 
that  they  were  moral  beings.  Dowered  with  the 
capacity  to  suffer,  and  to  achieve,  all  that  they  have 
since  become,  they  lived  together  unconscious  of 
moral  distinctions.  Without  sin,  they  knew  noth- 
ing of  moral  evil.  Like  children,  they  enjoyed  the 
sense  of  at-home-ness  in  the  world  but  were  wholly 
unaware  of  the  possibilities  of  life.  Naked  to  the 
seasons,  they  had  no  dwelling  but  the  open  air. 
Feeding  on  herbs  and  natural  fruits,  we  find  them 
(after  they  came  to  moral  consciousness)  clothed 
with  the  leaves  of  plants  or  the  skins  of  animals. 
They  commenced  existence  in  an  empty  world. 
No  tools,  no  alphabet,  no  figures,  no  schools,  no 
music,  no  art,  they  had  neither  geology  nor  psy- 
chology. Only  slowly  could  they  come  to  con- 
sciousness of  their  need  of  these  things.  Only  as 
they  succeeded  in  the  founding  of  mathematics 
and  logic,  music  and  art,  could  their  faculties  be 
developed.  They  had  everything  to  learn,  to  make, 
to  discover.  The  most  beautiful  glimpse  revealed 
of  their  beginning  was  the  sense  they  possessed  of 
relationship  to  God.  They  were  conscious  of 
spiritual  communion,  when  the  Lord  God  came 
down  in  the  cool  (literally  in  the  wind)  of  the  day. 
Before  however  they  could  have  any  true  conception 
of  God  it  was  necessary  for  them  to  become  "  like 
God"  (Gen.  ):22)  by  knowing  moral  distinctions. 
Before  they  could  have  an  adequate  conception  of 
God  it  was  necessary  for  them  to  attain  a  knowl- 
edge of  themselves,  and  of  the  universe.  This 
process  is  as  yet  incomplete.     After  untold  centuries 


DEVELOPMENT  OF  MAN  53 

of  slow  advance  we  realize  how  imperfect  have 
been  human  ideas,  both  of  God  and  the  universe, 
and  have  scarcely  yet  begun  to  conceive  the  mag- 
nitude of  the  problem  which  confronted  man  at  his 
creation. 

Now,  whether  we  speak  of  this  age-long  process 
as  an  evolution,  a  development,  or  a  growth,  we 
must  recognize  its  twofold  nature,  its  divine  and 
its  human  elements.  God  and  man  are  engaged  in 
mutual  effort.  The  Infinite  is  operating  within  and 
upon  the  finite  from  one  side.  On  the  other  side 
His  untutored  "  children  "  are  "  feeling  after  God  "; 
sometimes  seeking  Him  most  earnestly;  often  at- 
tempting sedulously  to  shun  Him;  but  gradually 
maturing  to  higher  powers  and  clearer  conceptions. 
Furthermore,  it  is  of  capital  importance  to  discern  two 
things.  First,  the  significance  of  the  process;  and 
second,  the  laws  which  govern  its  development. 

/.     The  significance  of  growth. 

Whatever  attitude  individuals  may  hold  to  the 
theory  of  evolution,  or  whatever  their  acquaintance 
with  psychology,  it  must  nevertheless  be  manifest 
that  no  preceding  age  has  been  in  a  position  to 
appreciate,  as  our  age  can,  the  significance  of 
growth,  or  the  immeasurable  possibilities  of  de- 
velopment. What  telescope  and  microscope  have 
done  for  the  eye,  and  what  revelation  has  done  for 
faith,  evolutionary  and  educational  theories  are 
doing  for  the  mind — enlarging  the  sweep  of  our 
vision,  and  widening  the  scope  of  our  experience. 
A  sense  of  the  range  of  past  experience  carries 


54      INTER-COMMUNION  WITH  GOD 

irresistibly  forward,  contributing  impressive  evi- 
dence upon  the  doctrine  of  immortality.  If  de- 
velopment, beginning  with  simplicity,  can  proceed 
by  orderly  stages  to  such  complexity,  beauty,  and 
power  in  the  natural  life,  what  development  may 
not  be  expected  in  the  future  life  ?  The  significance 
of  growth  rests  in  the  fact  that  it  is  God's  method 
of  producing  higher  and  wider  experience,  a  pro- 
gressive living,  which  results  in  temporal  maturity, 
and  points  forward  to  a  futurity  of  still  higher  life. 
What  precisely  that  coming  life  shall  be  "  it  doth 
not  yet  appear,"  but  had  prophets  and  seers  never 
lured  our  vision  nor  appealed  to  our  faith  by  pre- 
dictions of  immortal  glory,  the  scientists  of  to-day 
must  themselves  have  become  prophets  of  "greater 
things  to  come."  As  it  is,  scientists  and  philosophers 
see  in  man's  yearning  for  a  higher  and  continued 
life,  true  intuition  of  immortality.  They  support  it 
by  long  accumulating  testimony  from  the  past,  and 
utter  predictions  of  the  future  with  a  daring  which 
rivals  revelation.  The  significance  therefore  of 
growth  is  already  seen  in  the  fact  and  in  the 
direction  of  development,  it  tends  to  higher  life. 
As  Professor  Le  Conte  says,  "Without  spirit  im- 
mortality the  cosmos  has  no  meaning." 

2.     The  laws  of  development. 

But  higher  life  brings  new  conditions  and  new 
responsibilities.  Just  as  the  creative  process  tends 
to  individualization,  so  individuals  hold  relations  to 
one  another,  and  to  God  according  to  the  grade  of 
their  being.     The  higher  the  type  of  life,  the  higher 


DEVELOPMENT  OF  MAN  55 

the  type  of  its  communion.  Asserting  so  much  how- 
ever is  but  another  way  of  stating  that  development 
proceeds  by  higher  laws,  as  higher  types  of  being 
emerge.  Jesus  gave  to  the  world  its  most  startling 
announcement  of  this  principle — "That  which  is 
born  of  the  flesh  is  flesh" — a  fact,  but  a  mystery. 
"  That  which  is  born  of  the  Spirit  is  Spirit,"  a 
mystery,  but  a  fact.  Spiritual  life  is  no  more  mi- 
raculous than  natural— both  are  due  to  inexplicable 
power — but  it  is  on  a  higher  plane.  It  brings  a 
new  kingdom  of  personal  relations  to  light,  entail- 
ing new  obligations,  and  conferring  new  benefits. 
In  one  respect  the  birds  of  the  air,  the  lilies  of  the 
field,  and  God's  own  children,  are  identical.  They 
are  the  products  of  His  power,  and  the  object  of  His 
love.  If  He  cares  for  the  grass  which  to-day  is  in 
the  field  and  to-morrow  is  cast  into  the  oven,  and  if 
a  sparrow  cannot  fall  to  the  ground  without  His 
notice,  why  should  human  lives  bear  the  strain  of 
useless  anxiety,  or  human  hearts  corrode  with  care  ? 
Relief  from  fruitless  anxiety  was  evidently  the 
motive  of  our  Lord's  appeal  to  "  Consider  the  lilies 
of  the  field,  how  they  grow."  "  How,"  in  Professor 
Drummond's  beautiful  language,  "  without  anxiety 
or  care  the  flower  woke  into  loveliness,  how  with- 
out weaving  these  leaves  were  woven,  how  without 
toiling  these  complex  tissues  spun  themselves,  and 
how  without  any  effort  or  friction  the  whole  slowly 
came  ready-made  from  the  loom  of  God." 

It  is  vastly  important,  however,  that  we  should 
not  misunderstand  our  Lord's  message,  nor  misin- 
terpret the  laws  of  spiritual  life.     Because  man's  or- 


56      INTER-COMMUNION  WITH  GOD 

der  of  being  is  superior  to  that  of  the  lilies,  he  is 
subject  to  a  higher  law.  On  the  vegetable  plane  the 
entire  process  of  growth  is  involuntary  and  passive. 
Not  so  with  man.  His  highest  development  re- 
quires the  exercise  of  volition.  Indeed  the  field  of 
morals  is  the  realm  of  the  will.  Character  is  the 
product  of  its  continual  exertion.  There  is  there- 
fore radical  difference  between  organic  growth,  and 
moral  development.  One  is  wholly  passive.  The 
other  has  two  elements,  one  passive  and  receptive, 
the  other  active,  voluntary  and  rational.  So  that 
Jacobi  is  correct  in  affirming  that  religion  has  two 
sides.  One  passive — God  living  in  us;  and  the 
other  active, — man  living  in  God.  It  is  the  latter 
element  of  will,  self-surrender,  and  worship,  which 
distinguishes  man  from  all  orders  of  creation  below 
him.  And  this  factor  it  is,  which,  ignored  by 
Professor  Drummond,  forever  prevents  natural  law 
from  reigning  in  the  spiritual  world.  It  sharply 
differentiates  organic  growth  from  moral  develop- 
ment. And  it  eternally  inhibits  their  identity.  This 
is  nowhere  more  plainly  evident  than  in  the  illustra- 
tions employed  by  Professor  Drummond  himself. 
As  the  lilies  grow  "of  themselves"  so  "a  boy 
grows"  he  says  "without  trying."  "One  would 
never  think  of  telling  a  boy  to  grow."  Again  "a 
boy  not  only  grows  without  trying,  but  he  cannot 
grow  if  he  tries."  Once  more,  "Manuals  of  devo- 
tion, with  complicated  rules  for  getting  on  in  the 
Christian  life,  would  do  well  sometimes  to  return  to 
the  simplicity  of  nature;  and  earnest  souls  who  are 
attempting  sanctification  by  struggle  instead  of  sane- 


DEVELOPMENT  OF  MAN  57 

tification  by  faith,  might  be  spared  much  humilia- 
tion by  learning  the  botany  of  the  Sermon  on  the 
Mount.  There  can  indeed  be  no  other  principle  of 
growth  than  this.  It  is  a  vital  act,  and  to  try  to 
make  a  thing  grow  is  as  absurd  as  to  help  the  tide 
to  come  in  or  the  sun  to  rise."  ^ 

Scarcely  true  of  natural  growth,  this  is  quite  un- 
true as  applied  to  intellectual,  moral,  and  spiritual 
development.  We  would  indeed  never  think  of 
telling  a  lily  to  grow,  but  every  gardener  assuredly 
by  spade  and  rake  and  fertilizer  every  day  disproves 
the  assertion  that  "to  try  to  make  a  thing  grow  is 
absurd."  Coming  to  the  boy,  our  author  is  still 
farther  from  the  mark.  So  far  as  his  physical  growth 
is  concerned  he  does  grow  without  trying,  but  as 
touching  his  mind  and  manners  he  cannot  grow 
without  trying.  Accordingly  having  regard  to  his 
intelligence  and  morals,  we  do  tell  him  "to  try." 
Every  day  by  warning  and  encouragement,  by 
threatening  or  promised  reward,  we  urge  him  to 
"try,  try  again."  "Cease  to  do  evil;  learn  to  do 
well."  "  Run  with  patience  the  race  set  before  you 
looking  unto  Jesus."  "Search  the  Scriptures." 
"Press  forward  towards  the  prize."  "Work  out 
your  own  salvation  with  fear  and  trembling." 
"Fight  the  good  fight  of  faith,  lay  hold  on  eternal 
life."     "Quit  you  like  men,  be  strong,"  etc. 

The  same  voice  which  warned  men  against  in- 
jurious anxiety,  urged  them  to  "Strive  to  enter  in  at 
the  straight  gate."  All  the  counsels  of  the  Bible 
recognize  man's  freedom,  and  address  his  intelli- 

• "  Natural  Law  in  the  Spiritual  World,"  p.  loi. 


58      INTER-COMMUNION  WITH  GOD 

gence.  Because  man  can  go  astray  but  ought  not, 
he  is  warned,  instructed,  invited.  The  whole  of  the 
fifteenth  chapter  of  St.  John's  gospel  is  devoted  to 
"telling"  disciples  to  grow,  and  how  they  can 
grow.  The  all-important  condition  of  growth  is  a 
life  of  voluntary  abiding,  because  the  branch  cannot 
bear  fruit  of  itself  except  it  abide  in  the  vine.  Pre- 
cisely our  responsibility  in  this  regard  led  Jesus  to 
tell  us  what  no  one  would  think  of  telling  a  flower. 
"  Abide  mlAe."  " /C^^/)  My  commandments."  "If 
ye  keep  My  commandments  ye  shall  abide."  "  If  ye 
abide  in  Me,  and  My  words  abide  in  you,"  etc. 
Much  fruit-bearing  is  made  contingent  upon  the 
obedience  and  conduct  of  the  individual.  The  entire 
significance  of  religion  in  so  far  as  it  involves  respon- 
sibility rests  in  the  recognition  of  personal  freedom. 

Another  principle  emerges.  The  higher  the  type 
of  personality  the  greater  the  appreciation  of  inter- 
course with  God.  Even  among  men  the  higher  the 
type  of  individual,  intellectually,  aesthetically  and 
spiritually — the  higher  order  of  communion  he  re- 
quires for  the  satisfaction  of  his  nature.  A  man  of 
great  mind  and  exalted  ideals  hungers  for  contact 
with  men  of  similar  mould — and  starves  without  it 
— a  kind  of  famishment  which  lower  natures  never 
know.  In  his  native  hunger  for  the  highest  and 
best  in  men,  is  discovered  a  clue  to  man's  unquench- 
able aspirations  after  God. 

We  shall  attempt  in  the  immediately  succeeding 
chapters  to  indicate  a  few  of  the  greater  stages  in 
man's  widening  and  ripening  intercourse  with  God 
as  traceable  in  the  annals  of  Sacred  Scripture. 


VI 

OLD  TESTAMENT  STAGES  IN  THE  DEVELOP- 
MENT OF  COMMUNION 

What  we  have  termed  the  "Second  Phase"  of 
man's  communion  with  God  was  catastrophic  in 
origin.  Disobedience  wrought  wreckage  by  viola- 
tion of  God's  law  and  of  man's  own  nature,  precipi- 
tating the  revelation  of  a  whole  world  of  hitherto 
undreamed  of  relations  and  responsibilities.  A 
crash  to  man's  unenlightened  peace,  its  pain  and  loss 
revealed  to  him  possibilities  of  a  wider  life  than  he 
had  as  yet  conceived,  and  a  wider  knowledge,  far, 
both  of  God,  and  of  himself.  The  higher  signifi- 
cance of  his  experience  could  only  come  to  him 
later,  its  first  effect  was  wholly  painful,  and  wore 
the  aspect  of  disaster  alone.  Before  it — "Eden." 
After  it — "the  curse."  Before  it  the  sweetness  of 
paradise.  After  it  the  bitterness  of  guilt.  Life  was 
smitten  by  death.  A  new  thing  in  the  earth — Con- 
science— started  into  terrible  existence.  Another 
new  and  frightful  thing — Sm — invaded  the  world — 
worse,  it  invaded  man — making  him  evil  in  his  own 
eyes.  Struck  him  with  fear  of  the  God  who  had 
hitherto  seemed  only  andwholly  friendly.  In  place  of 
unthinking  peace,  wide-thinking  anguish.  In  place 
of  almost  unconscious  friendship,  comes  terribly 
conscious  enmity  and  dread.  Sin-sundered  from 
God,  man  beholds  the  abyss !  What  is  now  wanted, 
is  a  communion  that  will  bridge  this  moral  separa- 

59 


60      INTER-COMMUNION  WITH  GOD 

tion.  No!  not  bridge  it,  but  rather  annihilate  the 
abyss;  healing  the  wrong,  blotting  out  the  sin;  and 
restoring  transcient  separable  union,  by  eternal  in- 
separable unity. 

Accordingly,  once  innocence  is  past  and  man  is 
smitten  with  the  consciousness  of  sin,  the  first  stage 
in  his  renewal  of  communion  with  God  will  be  the 
introduction  of  an  entirely  new  element — namely 
confession — which  was,  and  always  must  be  the 
first  step  in  a  sinner's  prayer.  Oh!  the  sting  of  sin! 
Oh!  the  pain  of  penitence!  Mixed  with  excuses, 
and  marred  by  evasions,  still  we  practice  the  fool- 
ish hiding  our  first  parents  attempted,  only  to  learn 
that  nothing  can  be  hid,  that  open  confession  alone 
is  the  path  to  pardon,  in  the  long  ascent  from 
"Paradise  Lost"  there  are  many  rising  stages,  but 
the  beginning  is  Eden's  sad  consciousness  of  sin, 
and  its  acknowledgment  to  Him  whose  law  we 
have  violated. 

The  second  step  in  man's  approach  to  God  as  re- 
vealed by  Scripture  was  the  erection  of  an  altar. 
Here  we  see  evidence  of  his  sense  that  God's  help 
was  needed  to  right  man's  wrong.  Expiation  for 
sin  was  necessary.  But  from  the  first  men  differed 
in  their  conception  of  the  significance  of  sacrifice. 
Cain's  offering  brought  as  a  gift  (/.  e.,  compliment) 
to  God,  was  improper  in  motive.  Abel  brought  an 
offering  indicating  his  need  of  life  from  God  and 
his  willingness  to  lay  life  on  the  altar.  That  Abel 
recognized  the  full  significance  of  his  "living"  sac- 
rifice, may  well  be  doubted  but  that  it  possessed 
spiritual  import  is  manifest,  for  "by  faith  Abel 


OLD  TESTAMENT  STAGES  61 

offered  a  more  excellent  sacrifice  than  Cain."  "  Will- 
worship  "  was  rejected.  To  be  worship  at  all  man's 
approach  to  God  must  represent  submission  to  His 
will,  not  a  perverse  insistence  on  our  own. 

So  far  as  we  are  aware  the  stage  succeeding  this 
was  the  dissemination  of  the  newly  discovered  prin- 
ciples of  worship.  "Then  man  began  to  call  upon 
the  name  of  the  Lord  "  (Gen.  4: 26). 

Yet  there  were  two  lines.  In  seven  generations 
so  close  had  communion  become  in  one  family  that 
"Enoch  walked  with  God  and  was  not  because  God 
took  him."  Noah  also  "walked  with  God."  But 
so  general  had  moral  corruption  become  among  all 
others  that  God  declared  "  My  spirit  shall  not  always 
strive  with  men  " ;  and  to  stem  the  tide  of  corruption 
He  sent  the  Deluge,  making  way  for  a  new  begin- 
ning. 

The  Noachic  covenant  forms  the  next  step.  For 
while  it  does  not  represent  man  as  speaking  to  God, 
it  reveals  the  other  side  of  communion, — God  speak- 
ing with  men,  encouraging  them  to  look  not  for 
another  destruction,  but  for  a  continuing  and  grow- 
ing redemption.  And  man  accepted  the  bow  as 
the  sign.  Herein  is  seen  faith  exercised  in  the  re- 
ceptive act  of  prayer. 

The  next  ascent  brings  us  to  all  the  education  at- 
tained in  the  "  calling"  and  training  of  Abraham  for 
his  unique  relation  to  subsequent  races.  It  includes 
transcendent  faith.  When  I  reflect  that  at  that  early 
age,  a  man  had  the  consummate  faith  to  believe  that 
in  him  "all  the  nations  of  the  earth"  should  be 
blessed,  and  forthwith  set  himself  to  the  colossal 


62      INTER-COMMUNION  WITH  GOD 

task,  I  am  appalled.  The  audacity  of  the  man,  and 
the  sweep  of  his  vision,  daze  me.  If  a  man  in  our 
day  with  millions  of  capital,  and  world-wide  organ- 
ization, set  himself  to  do  it,  one  would  not  wonder; 
but  Abram  startles  us  by  the  proportions  and  sub- 
limity of  his  faith.  The  Abrahamic  stage  includes 
also  a  regular  altar  erected  for  worship  (Gen.  13:  18.) 

What  is  more  significant,  the  work  of  the  hand 
and  the  prayer  of  the  lip,  are  brought  into  harmony. 
As  proof  that  hands,  and  lips,  were  both  controlled 
by  intelligent  and  loving  faith,  Abraham  gave  tithes 
of  all  that  he  possessed.  This  was  a  great  step  for- 
ward. Much  heathen  worship  is  so  completely  a 
thing  apart  from  practical  life  that  this  represents  a 
long  stride  in  the  right  direction.  To  live  up  to  this 
standard  is  an  achievement  now;  to  conceive  that  it 
ought  to  be  done  was  then  an  achievement.  When 
the  whole  church  shall  rise  to  this  stage  of  commun- 
ion, there  will  be  no  lack  of  capital  for  missionary 
enterprise.  But  as  yet  our  prayers  are  partial.  We 
mean  less  than  we  say,  and  we  say  less  than  we 
ought.  Our  substance  is  not  brought  into  worship. 
We  reserve  it,  most  of  it,  for  secular  uses.  But  a 
tithe  is  a  fine  endorsement  of  sincerity,  and  a  useful 
auxiliary  to  prayer. 

Furthermore,  Abraham's  experience  included 
church  membership.  It  made  a  roll  of  members  in 
the  new  church — not  written  on  parchment  but 
gashed  in  the  flesh.  A  line  of  separation  was 
marked  between  God's  own  and  the  rest  of  the 
world — a  mighty  help  to  communion.  To  have  the 
seal  of  God  stamped  upon  a  man  makes  him  stiff  to 


OLD  TESTAMENT  STAGES  63 

all  the  winds  that  blow,  and  four-square  to  all 
temptation.  He  wears  the  uniform,  and  carries  the 
flag  of  the  King.  He  is  known.  Both  God  and 
men  expect  something  of  him;  and  he  expects  it  of 
himself.  Moral  quality  and  lip  quality  must  keep 
abreast  in  the  march  of  daily  living. 

This  is  an  advance  upon  tithing;  and  is  one  of  the 
highest  lessons  to  be  learned  about  communion.  Nor 
was  it  so  easily  carried  out  in  those  old  days,  as  now, 
because  wickedness  was  then  fashionable;  now 
virtue  is  common.  Christ  and  Christianity  have 
already  done  so  much,  that  we  can  scarcely  realize 
how  dim  was  their  knowledge,  nor  how  great  the 
struggle  requisite  to  holy  living. 

Again,  an  immense  ascent  was  taken  in  man's 
communion  with  God  at  the  altar  of  Isaac's  sacrifice. 
Hitherto  man  had  thought  that  the  sacrifice  of  life 
was  the  highest  offering  to  God.  As  it  truly  is:  but 
not  smoking  upon  an  altar.  Abraham  was  taught 
that  the  prevalent  interpretation  of  this  great  truth 
was  at  fault,  and  that  God  wants  men  "to  give 
their  bodies  a  living  sacrifice,  holy  and  acceptable 
unto  Him"  (Rom.  12:  i).  Not  dead  and  unaccepta- 
ble. Life  surrendered  unto  service  and  holiness  is 
thus  expected  to  accompany  our  communion,  while 
God  has  provided  a  sacrifice  once  and  for  all  and 
"  hath  laid  on  Him  the  iniquity  of  us  all." 

Jacob  affords  the  next  great  lesson  about  com- 
munion with  God.  Importunity  unto  self-effacement 
is  requisite  to  the  highest  blessing.  Jacob  had  pre- 
viously given  himself  to  God  but  he  was  still  Jacob 
the   supplanter.    Still  he  trusted  in  his  own  re- 


64      INTER-COMMUNION  WITH  GOD 

sources;  but  not  so  could  he  become  the  spiritual 
head  of  Israel.  At  the  brook  Jabbok,  on  his  return  to 
the  land  of  Promise,  God  met  him  in  conflict.  As  he 
is,  he  cannot  receive  the  blessing,  but  he  wrestles 
for  that  and  finds  it  in  self-conquest.  He  is  no 
longer  to  be  Jacob,  but  holds  the  angel  till  "touched  " 
of  God,  he  becomes  Israel,  a  Prince  with  God.  Man's 
prevailing  is  not  self-assertion,  but  the  giving  up  of 
everything — self  included — that  we  may  get  the 
blessing  by  which  we  are  changed  to  princes  with 
God. 

The  remaining  stages  which  include  all  the  educa- 
tion of  the  Mosaic  ritual,  the  teaching  of  the  Proph- 
ets, and  the  devotional  experience  of  the  Psalmist, 
must  be  summarized  more  briefly. 

Thanksgiving  was  instilled  by  systematic  offer- 
ings and  tithing. 

Holiness  was  inculcated  by  ceremonial  washings, 
sprinkling  and  purifications,  as  well  as  by  sacrifices 
offered  for  sin. 

The  nearer  presence  and  approachability  of  God 
was  impressed  by  His  abiding  in  the  Holy  of  Holies, 
His  Throne  being  made  a  "Mercy-seat"  where 
Jehovah  promised  "there  I  will  meet  with  thee  and 
I  will  commune  with  thee  from  above  the  mercy- 
seat."  A  striking  contrast  this,  and  a  far  advance 
upon  Israel's  terror  at  Sinai  when  they  exclaimed, 
"  Let  not  God  speak  with  us  lest  we  die." 

Nevertheless  a  still  greater  advance  was  yet  to  be 
made,  for  in  due  season  the  veil  of  the  Temple 
should  be  rent.  God  Himself  should  stand  forth 
clothed  in  flesh  to  "tabernacle"  among  men,  com- 


OLD  TESTAMENT  STAGES  65 

muning  with  them  in  their  own  tongue  "as  never 
men  spake";  and  they  should  "behold  His  glory 
the  glory  as  of  the  only  begotten  Son  of  God." 
The  typology  of  those  sacrifices  which  not  only 
effected  present  atonement  but  pointed  ever  for- 
ward, blended  with  the  definite  predictions  of  the 
prophets  in  promise  of  the  coming  One,  the  suffer- 
ing servant,  the  Lamb  of  God,  the  Incarnation  of 
The  Eternal,  the  Saviour  of  the  world. 

But  the  closing  stage  of  Old  Testament  revelation 
regarding  man's  communion  with  his  Maker  pro- 
jected so  far  into  the  future  that  men  had  to  wait 
centuries  for  its  fulfilment,  before  they  could  realize 
its  full  significance.  For  it  foretold  a  spiritual 
reign  wherein  symbols  should  be  superseded  by  a 
personal  intercourse  with  God. 

The  pinnacle  height  of  the  Old  Testament  con- 
ception of  communion,  thrice  repeated,  is  to 
"Worship  the  Lord  in  the  beauty  of  holiness." 
Beyond  this  there  can  be  nothing.  It  gives  perfect 
expression  to  a  perfect  ideal.  So  far  as  the  human 
side  of  communion  is  concerned  no  advance  is  pos- 
sible. This  is  the  climax  step  of  Old  Testament 
revelation — worship  ought  to  be  "  in  the  beauty  of 
holiness."  The  command  was  plain,  but  as  yet 
man  was  unable  to  conceive  all  that  was  involved 
in  that  lofty  ideal.  They  had  to  wait  for  help  from 
the  Divine  side.  The  law  had  been  given  by  Moses, 
but  "grace  and  truth  "  were  yet  to  come  through 
Jesus  Christ.  God  had  promised  to  "  pour  out  His 
Spirit";  but  new  light  was  to  precede  the  new 
inspiration.    The  Incarnation  was  to  usher  in  the 


66      INTER-COMMUNION  WITH  GOD 

universal  Pentecost.  Man's  communion  was  to  be 
greatly  changed  by  the  revelation  of  Christ,  and  of 
the  Holy  Spirit.  This  v^as  the  next  great  advance. 
Compared  with  it  all  preceding  stages,  except  the 
first  institution  of  communion  with  a  sinner  across 
the  gulf  of  sin's  separation,  were  insignificant. 

Before,  however,  we  enter  the  New  Testament,  a 
few  thoughts  deserve  our  attention. 

The  devotional  life  of  the  Golden  Age  of  Old 
Testament  worship  has  been  fruitful  to  every  sub- 
sequent era.  Hebrew  Psalmists  left  to  all  posterity 
a  priceless  heritage,  in  adoration  there  is  nothing 
modern  or  ancient,  to  surpass  or  even  equal,  the 
power  and  beauty  of  the  Hebrew  Psalms.  So  far 
as  language  can  become  a  vehicle  of  worship,  it 
would  seem  that  the  heights  and  depths  of  adoring 
praise,  and  humble  contrition,  have  found  their  best 
expression  there.  The  language  of  the  past  is  found 
best  for  the  present,  and  the  future  can  scarcely  ex- 
pect to  surpass  it.  Even  Jesus,  though  He  shed  a 
world  of  new  light  upon  communion,  couched  His 
own  prayers  chiefly  in  quotations  from  the  Old 
Testament.  This  is  pre-eminently  true  of  "Our 
Lord's  Prayer"  and  of  the  prayers  upon  the  cross. 

The  defect  of  Hebrew  prayer  resulted  from  two 
limitations.  The  Hebrews  failed  to  realize  God's  love 
for  all  mankind.  And  they  were  unable  to  conceive 
their  own  true  relationship  to  their  fellow  man. 
Thus,  among  the  sublimest  sentiments  of  the 
Psalms,  are  mixed  expressions  of  singular  vindic- 
tiveness;  while  some  Psalms  are  almost  wholly 
imprecatory.     Too  much  however  has  been  made 


OLD  TESTAMENT  STAGES  67 

of  the  "  imprecatory  "  Psalms,  by  opponents  of  the 
Bible.  These  men  had  narrow  conceptions  of  God, 
and  of  ethical  duty,  but  they  were  nobly  zealous  for 
the  Lord.  Not  against  themselves  alone  do  they 
resent  wrong,  but  most  of  the  Psalms  of  this  class 
burn  with  indignation  against  those  who  are  wrong- 
ing God.  "Do  not  I  hate  them,  O  Lord,  that  hate 
Thee?"  The  sentiment  we  so  much  admire  in 
Jesus,  when  pronouncing  woe  upon  hypocritical 
and  cruel  Pharisees,  lived  in  their  ire.  Nor  has 
passionate  resentment  of  wrong  been  abrogated  as 
a  Christian  emotion.  To  be  "angry  and  sin  not" 
is  quite  possible.  Hebrew  writers  missed  the  mark 
only  because  they  lacked  the  knowledge  and  the 
grace,  with  which  Jesus  has  since  flooded  the 
world. 


VII 

NEW  TESTAMENT  STAGES  IN  THE  DEVELOP- 
MENT OF  COMMUNION 

With  the  coming  of  Christ  a  new  era  opens  in 
man's  communion  with  his  Maker. 

So  far  as  the  soul's  hunger  was  concerned  no  ad- 
vance on  Hebrew  prayer  seemed  possible.  Aspira- 
tion could  no  higher  rise.  But  the  scope  of  human 
knowledge  could  be  enlarged:  ampler  revelation  of 
God  could  be  granted;  and  new  spiritual  impulse 
could  be  provided. 

All  this  indeed  was  actualized  in  the  experience 
of  the  race.  The  character  of  our  communion  de- 
pends upon  the  nature  of  our  conceptions.  And 
now  a  new  idea  of  God,  calling  forth  a  new  feeling 
in  man,  was  about  to  change  the  character  of  all 
worship.  Love  was  to  take  the  place  of  fear,  and 
tenderness  to  permeate  all  reverence. 

Ihe  Fatherhood  of  God.  The  next  "ascent" 
therefore  in  man's  nearer  approach  to  God  was 
made  by  the  revelation  of  His  Fatherhood.  This 
conception  changed  the  whole  cast  of  man's  com- 
munion with  God.  Distance  was  removed — all 
distance  except  that  of  sin — and  a  new  sense  of 
community  instituted.  Hitherto  God  had  been 
variously  conceived.  As  Almighty  and  Eternal, 
He  was  Creator,  monarch,  supreme  judge,  right- 
eous and  long-suffering  in  mercy;  but  He  was 
absolute  Sovereign,  "sitting  upon  the  circle  of  the 

68 


NEW  TESTAMENT  STAGES  69 

earth,  and  the  inhabitants  thereof  as  grasshoppers." 
The  utmost  nearness  conceived  was  that  of  a  shep- 
herd to  his  flock.  But,  with  the  Advent,  comes  the 
sense  of  Sonship.  The  paternal  displaces  the 
magisterial  conception  of  God  and  He  is  brought 
nigh  to  every  one  of  us.  He  becomes  "our  Father," 
and  we  become  His  children.  And,  oh!  wondrous 
revelation,  "God  is  love."  God  so  loved  us  as  to 
give  His  only  begotten  Son  for  our  redemption. 
Men  are  called  to 

"  Behold  the  amazing  gift  of  love, 
The  Father  hath  bestowed 
On  us,  the  sinful  sons  of  men 
To  call  us  Sons  of  God." 

So  remarkable  was  this  advance  upon  old  ideas, 
that  men  of  that  day  could  not  understand  it;  nor 
can  we,  looking  back,  comprehend  the  vastness  of 
the  change.  Clearly,  however,  men  have  not 
always  felt  the  childlike  sense  of  freedom  and  of 
acceptance  which  we  enjoy  in  our  intercourse  with 
God. 

Fatherhood,  indeed,  is  not  to  be  interpreted  on 
the  plane  of  the  earthly  relation.  He  is  our 
Heavenly  Father,  and  reverence  is  the  first  de- 
mand made  upon  us.  "Our  Father  who  art  in 
Heaven;  Hallowed  be  Thy  Name."  Prayer  in  itself 
is  a  cultivation  of  reverence.  Nearness  increases 
reverence  when  it  is  transfused  with  love.  It  is 
in  this  mood  that  man  becomes  aware  of  the 
divinity  within  him  and  of  the  reverence  due  to  his 
own    nature.     In  awe  and   reverence  of  God   he 


70      INTER-COMMUNION  WITH  GOD 

awakes  to  the  mysterious  worth  of  his  own  being 
and  kinship.  Nor  is  God's  Kingly  element  lost  in 
the  new  relation;  rather  is  it  sublimated  by  holier 
thought;  for  He  is  not  brought  to  our  level;  we  are 
elevated  from  mere  "subjects"  to  true  sonship. 
No  longer  alien  from  the  King;  we  are  members 
of  the  royal  family; — children  and  heirs — clothed 
with  a  new  dignity,  and  infused  with  our  high 
destiny. 

Sonship  to  God  is  a  doctrine  often  prostituted  in 
our  day  by  irreverent  persons  who  "prate  of  their 
divinity  "  as  though  man,  the  animal,  were  as  regal 
as  is  the  saint  "in  every  thought  and  word  re- 
newed." As  though  by  virtue  of  his  relation  to  his 
Anthropoidal  ancestry  he  were  as  noble  as  when,  by 
intelligent  submission  of  his  higher  nature  to  "  The 
Highest,"  he  becomes  spiritually  transformed.  It  is 
forgotten  that  a  son  may  be  unworthy  of  his  son- 
ship,  and  dishonour  the  relation — though  in  a  low 
sense  he  remains  a  son.  The  relation  was  made 
known,  not  to  be  disregarded  of  men,  but  for  the 
improvement  of  our  communion  with  "  Our  Father 
in  Heaven."  Reduction  of  His  divinity  to  lower 
levels  is  resented,  but  we  joy  with  joy  unspeakable, 
in  the  increasing  reverence  of  science  and  the  pro- 
found searching  after  God  characteristic  of  spirit- 
ual philosophy. 

The  Brotherhood  of  Man.  The  Fatherhood  of 
God  involves  not  only  the  "sonship  of  man,"  but 
also  "the  brotherhood  of  men."  If  we  are  "sons 
of  God"  we  are  brothers  one  of  another,  and  all 
other  relations  are  lost  in  the  family  kinship.     All 


NEW  TESTAMENT  STAGES  71 

nations  and  kindreds  and  tongues  and  people 
ought  to  become  "a  household"  of  faith,  for  God 
"made  of  one  blood  all  nations  of  men,"  Yet  it 
was  found,  by  racial  hatred  and  tribal  wars,  that 
ties  of  blood  were  insufficient  to  constitute  a  brother- 
hood; so  now  Christ  comes  with  a  nearer  kinship 
through  the  bond  of  charity.  Man  renewed,  dis- 
covered, by  spiritual  affinity,  his  real  relation  to  his 
brother;  his  neighbour;  his  employer;  his  employee. 
Here  then  is  a  new  step  in  communion.  The 
glorious  revelation  of  our  sonship,  which  we  hail 
with  delight,  imposes  also  the  obligation  of  brother- 
hood, which  is  not  always  so  eagerly  hailed.  How 
easy  it  is  to  love  God  !  How  difficult  to  love  all 
men  as  brothers  !  We  rejoice  that  we  may  ask 
freely,  and  freely  receive;  but  "feel  it"  when  we 
learn  that  no  petition  of  ours  must  infringe  upon  a 
brother's  right.  Selfishness  is  banished  from  prayer; 
benevolence  and  brotherly  love  take  its  place.  My 
prayer  for  God's  pity  upon  the  poor,  implies  my 
effort  to  relieve  his  need.  This  is  a  high  grade 
of  praying.  But  a  higher  grade  of  prayer  is  possible, 
and  is  also  enjoined  by  the  pattern  prayer.  This 
makes  our  next  step 

Forgiveness,  necessary  to  forgiveness.  Forgive- 
ness, because  the  most  difficult  duty  of  life,  is  the 
severest  test  of  our  communion,  and  of  our  real  son- 
ship  to  God.  He  can  forgive — and  does  it.  We  can 
forgive  too.  This  is  our  divine  prerogative.  And 
by  so  doing  we  relieve  the  souls  of  men  from  a 
portion  of  the  burden  of  their  wrong,  the  pain  of 
their  sin.     Our  forgiveness,  like  His,  converts  foes 


72      INTER-COMMUNION  WITH  GOD 

into  friends;    enmity   into   love;   antagonism   into 
generous  and  disinterested  affection. 

Forgiveness  is  the  greatest  miracle  in  the  heavens 
or  on  the  earth,  is  a  magic  at  our  disposal,  and  rep- 
resents the  divinest  power  with  which  we  are  en- 
dowed. This  climax  duty,  this  crux  of  Christian 
conduct,  is  so  embedded  in  the  model  prayer  that 
we  cannot  pray  without  pressing  ourselves  to  its 
performance.  "  Forgive  us  our  debts  as  we  forgive 
our  debtors."  In  all  things  else  God's  action  is  made 
the  standard  of  ours,  in  this  alone,  that  its  sig- 
nificance may  be  impressed  upon  us,  our  conduct 
to  others,  is  made  the  measure  of  His  to  us.  For- 
giveness is  essential  to  forgiveness,  that  is,  to  com- 
munion with  God.  In  olden  days  this  was  not  felt. 
Men  prided  themselves  upon  hating  their  enemies  as 
royally  as  they  loved  their  friends,  but  a  new  ascent 
towards  divinity  is  made  by  Christ's  ideal  "  Love 
your  enemies  and  pray  for  them  that  despitefully 
use  you  and  persecute  you."  Love  them,  pray  for 
them,  forgive  them,  aye,  forgive  as  you  would  be 
forgiven.  "Forgive  me  as  I  forgive,"  becomes  an 
awfully  solemn  prayer,  if  in  my  heart  I  retain  malice. 
"  Happy  the  man  who  in  offering  it  does  not  con- 
vict and  doom  himself."  Christ  identifies  Himself 
with  His  own.  "Inasmuch  as  ye  did  it  unto  Me." 
It  takes  two  to  right  some  wrongs.  A  wrong 
against  me  needs  God's  forgiveness,  and  mine.  My 
wrong  to  another  needs  my  confession  to  him,  and 
to  God.  Sin  is  a  difficult  thing  to  annihilate.  In  its 
banishment  God  needs  our  assistance;  and  upon  us 
is   laid    this  serious  responsibility.    Without  our 


NEW  TESTAMENT  STAGES  7S 

forgiveness  some  wrongs  can  never  be  righted,  nor 
the  universal  atmosphere  be  quite  cleared. 

Now  I  venture  to  suggest  that  this  pinnacle  point 
of  Christian  duty  would  be  quite  beyond  our  attain- 
ment were  it  not  for  the  supreme  principle  of  prayer 
— which  represents  indeed  the  governing  law  of  life 
— namely,  that  the  entire  self  must  be  yielded  to 
God.  This  is  the  next,  and  constitutes  the  highest 
stage  of  devotion. 

Thy  will  be  done.  Worship  implies  submission 
— nay,  glad  acquiescence  in  God's  will.  He  is  su- 
preme and  His  will  ultimate.  Never  do  we  feel 
right,  nor  find  freedom,  until,  shunning  all  things 
else,  we  seek  His  Sovereign  will  and  lend  our 
powers  according  to  His  purpose. 

"  Seek  ye  first  the  kingdom  of  God  and  His  right- 
eousness "said  Jesus,  and  all  things  needful  will  fall 
to  your  possession  in  their  normal  order.  The  model 
prayer  was  constructed  on  this  principle.  Its  first 
petition  is  "Thy  Kingdom  come,"  and  its  supreme 
law  the  Divine  will.  "  Thy  will  be  done  on  earth 
as  it  is  in  heaven."  Prayer  is  not  a  human  endeavour 
to  change  the  will  of  God,  but  a  devout  effort  to 
learn  it,  and  a  means  of  attaining  grace  and  guidance 
in  doing  it. 

Wherein  our  lives  are  wrong,  they  must  be 
righted;  wherein  our  desires  are  sordid  or  our  ideals 
imperfect,  they  must  be  corrected.  Prayer  is  neither 
a  license  to  selfishness,  nor  permission  to  impair  the 
Throne  of  the  Universe.  Yet  is  not  our  prayer  the 
poorer.  For  all  the  good  of  the  universe  is  ours 
richly    to  enjoy.     The  All-Father,   like  a  human 


74      INTER-COMMUNION  WITH  GOD 

parent,  defends  His  children  against  themselves,  but 
within  Divine  limits  we  may  freely  ask  and  freely 
receive.  Our  part  is  the  hungering  and  thirsting, 
the  seeking,  and  knocking,  and  the  yielding  of  our- 
selves completely  to  His  loving  will — His  Holy  pur- 
pose— His  eternal  benefits. 

Jesus  did  more  than  teach  us  to  pray  "Thy  will 
be  done,"  He  trod  the  path  by  which  we  too  may 
enter  the  light  and  attain  the  life  of  the  Father. 
Nay,  more;  two  further  stages  were  yet  to  be  re- 
vealed regarding  communion — the  latest  and  most 
helpful.  Both  were  disclosed  by  Jesus  and  were 
granted  by  the  Father  to  make  the  supreme  princi- 
ple, which  seems  so  difficult  in  the  abstract,  more 
easy  of  attainment  in  actual  experience.  One  is  the 
aid  which  Christ  gives  us  Himself.  The  other  refers 
to  the  influence  of  the  Holy  Spirit. 

The  Name  of  Christ  in  Prayer.  "  Hitherto  have 
ye  asked  nothing  in  My  name,"  but  now  "ask  and 
ye  shall  receive,  that  your  joy  may  be  fulfilled." 
Could  we  but  see  it,  Jesus  was  pointing  out  some- 
thing of  capital  importance  to  the  disciples.  This 
new  expression  means  something,  or  Christ  would 
not  have  repeated  it  so  frequently;  indicating  that 
something,  hitherto  secret,  was  now  newly  about 
to  appear.  "  Hitherto  have  ye  asked  nothing  in  My 
name,"  but  "  In  that  day  ye  shall  ask  in  My  name," 
and  "  If  ye  shall  ask  anything  of  the  Father,  He  will 
give  it  you  in  My  name."  What  does  it  mean  ? 
Quite  possibly  the  world  as  yet  but  dimly  con- 
ceives its  full  meaning;  but  already  we  have  come 
to  see  that  Jesus  was  not  dealing  with  a  matter  of 


NEW  TESTAMENT  STAGES  T5 

phraseology  but  with  a  cardinal  principle  involved 
in  spiritual  intercourse.  To  use  our  Lord's  own 
word,  it  v^as  "  expedient"  that  the  Incarnate  and 
Visible  Christ,  of  local  Presence  should  disappear, 
and  return  as  an  invisible,  spiritual,  and  universal 
Presence.  Dwelling  in  each  receptive  heart  and 
creating  there  a  true  Sonship  with  God,  men  would 
be  one  with  Christ  as  Christ  is  one  with  the  Father. 
Thus  the  indwelling  Presence  is  identified  with  the 
historical  Christ.  Since  through  Him  God  made 
Himself  known  to  man,  man  can  best  through  Him 
come  to  God.  Between  the  Infinite  and  the  finite, 
He  is  the  "door"  in  both  directions.  There  is 
nothing  arbitrary  or  peculiar  in  this.  The  "Way" 
from  God  to  man,  is  the  "  Way  "  from  man  to  God, 
and  it  is  not  an  external  method  but  an  inherent 
principle.  The  disciples  did  not  understand  it,  nor 
could  they,  till  the  experience  ripened.  We  who 
have  often  used  the  phrase  "in  His  Name,"  or  "  For 
His  Sake,"  unthinking  of  its  deep  significance  are 
less  excusable.  For  have  we  not  often  attached  the 
expression  to  prayers  which  were  not  in  accord  with 
His  nature,  nor  offered  for  His  sake,  which  could 
not  have  His  endorsement,  nor  in  any  sense  pass 
"  through  Christ  "  to  God  ?  But  aid  is  provided  to 
produce  the  true  spirit  of  prayer. 

The  Holy  Spirit  in  Prayer.  All  that  Jesus  revealed 
regarding  the  new  era  of  spiritual  communion  was 
accompanied  with  prophecy,  and  promise,  regard- 
ing the  Holy  Spirit.  Some  new  awakening  and 
new  Power  were  to  come  upon  believers.  Not  only 
were  they  to  be  born  into  a  new  realm  of  light  and 


16      INTER-COMMUNION  WITH  GOD 

of  responsibility,  but  they  were  to  be  supplied  with 
guidance,  Comfort,  and  Power.  Once  a  man  appre- 
hends duty,  his  great  need  is  of  power  to  perform 
it,  or  inner  support  to  endure  its  strain.  "  Let  not 
your  heart  be  troubled,"  said  Jesus.  "1  go"  away 
but  I  will  send  "another  Comforter."  "He  shall 
be  in  you  "  and  "He  shall  receive  of  Mine,"  and 
shall  make  it  clear  unto  you.  Take  this  in  conjunc- 
tion with  the  allied  statement,  "All  power  is  given 
unto  Me  in  heaven  and  in  earth,"  and  "  Lo,  /am 
with  you  alway  even  unto  the  end  of  the  world," 
and  clearly  the  meaning  is  that  Christ  our  life  is  to 
be  in  us  a  spiritual  Presence,  dwelling  in  us  as  we 
dwell  in  God. 

What  the  influence  of  this  life  of  double  indwell- 
ing should  be,  broke  upon  the  world  when  Pente- 
cost came  as  a  sun-burst  of  new  life.  Long  had 
been  the  course  of  preparation,  but  now  the  de- 
velopment of  the  human  vessel — mentally,  morally, 
spiritually — had  reached  the  stage  where  it  was  ripe 
for  a  new  advance.  And  God  Himself  comes  upon 
men  to  their  fullest  capacity.  The  Holy  Spirit,  and 
Christ,  who  promised  to  return  and  dwell  in  us  to 
the  end  of  the  age,  must  not  be  separated  from  God. 
We  must  be  true  Trinitarians,  retaining  the  unity  of 
the  Godhead.  Pentecost  is  the  descent  of  the  triune 
God — eternal,  personal,  spiritual — upon  a  prepared 
humanity.  What  was  signal  then,  was  destined  to 
become  the  order  of  a  new  dispensation.  These 
plain  fishermen  are  transformed  to  the  moral  giants 
of  the  day.  These  cowards  who  fled  from  their 
Master  before  Pentecost;  after  it,  fill  the  world  with 


NEW  TESTAMENT  STAGES  17 

their  prowess,  face  persecution  throughout  life,  and 
hail  its  close  with  cheerful  martyrdom.  The  disci- 
ples became  the  apostles,  and  the  whole  world  felt 
the  shock.  Nay,  feels  it  still.  We  are  as  much 
witnesses  of  Pentecost  as  were  the  Parthians,  Medes 
and  Elamites  in  Jerusalem.  True,  we  have  ceased 
to  be  surprised,  but  the  wonder,  none  the  less,  is 
upon  us.  A  new  Kingdom  has  been  set  up  at  the 
heart  of  the  world  that  is  slowly  displacing  the  su- 
perstition, injustice,  grossness  and  cruelty  that  once 
held  the  throne  by  right  of  possession.  The  world 
is  changing  by  a  Presence,  which  is  becoming  more 
and  more  manifest  every  day.  Men  are  nearer  God 
to-day  than  two  thousand  years  ago.  He  is  im- 
pinging upon  us  at  all  angles,  meeting  us  in  all 
walks,  standing  "in  the  midst "  of  all  activities. 
Architecture  and  art  are  eloquent  of  His  presence 
among  us;  music  finds  its  finest  motives  in  "The 
Messiah  "  and  kindred  themes.  Literature  is  full  of 
Him  who  once  was  here  in  the  flesh,  and  told  us  He 
would  be  with  us  to  the  end.  Science  is  working 
up  to  God,  because  it  is  working  in  Him.  And 
Philosophy  attains  its  goal  in  an  all-inclusive  power, 
which  must  be  "  personal "  to  constitute  an  adequate 
fundamental  assumption.  We  cannot  pursue  our 
thinking,  or  exploration,  without  God.  He  is  behind 
all,  through  all,  above  all,  and  throbbing  in  us  all. 
He  is  the  light  of  the  world,  and  its  power. 

Now,  the  baptism  of  the  spirit  constitutes  a  real 
awakening,  it  is  a  spiritual  impulse  lifting  into 
new  activities  all  the  powers  with  which  we  are  en- 
dowed.    Inspiration  to  higher  ideals,  holier  aspira- 


78      INTER-COMMUNION  WITH  GOD 

tion,  loftier  attainment,  marks  the  coming  of  God 
upon  the  individual.  New  hunger  is  begotten  and 
satisfied;  our  capacity  is  enlarged  and  filled.  Com- 
munion with  God  becomes  a  free  flowing,  life-fill-r 
ing,  continuous  experience,  making  prayer  "  without 
ceasing  "  a  present  fact. 

How  God's  spiritual  inflow  is  converted  into 
"powers"  and  "gifts"  which  we  call  human, 
because  incarnate  in  men,  will  receive  considera- 
tion under  the  head  of  different  "Powers"  yide, 
chapter  xix.  But  another  stage  remarkable  in  itself 
and  yet  not  fully  appreciated,  must  next  occupy 
our  attention. 


VIII 

STAGES  IN  THE  PRAYER-LIFE  OF  THE 
INDIVIDUAL 

It  has  already  been  shown,  from  Old  and  New 
Testament  history,  that  the  prayer-experience  of  the 
race  has  been  a  development  marked  by  "ascents" 
towards  God. 

In  a  similar  sense  also  there  are  "steps  to  the 
throne"  for  the  individual.  What  was  said  in  the 
preceding  chapter  makes  plain  that  the  prayer-expe- 
rience of  the  disciples  was  a  development.  From 
the  lower  stages  of  its  power,  where  they  were 
verily  "babes  in  Christ"  they  were  led  slowly  and 
painfully,  but  finally  to  a  point  where  they  could 
literally  "do  all  things  through  Christ."  Not  other- 
wise, though  in  varying  measure,  was  it  with  patri- 
arch and  prophet  of  old;  nor  is  it  otherwise  with 
the  saints  and  servants  of  the  Lord  in  our  own  day. 
Abraham  had  seventy-five  years  of  growing  com- 
munion with  God  before  he  attained  the  faith  which 
led  him  to  "  seek  a  country."  But  not  till  Isaac  was 
rescued  from  burning,  by  Divine  intervention,  did 
he  learn  the  highest  lesson  of  prayer.  Jacob's  prayer 
at  Bethel  was  a  mercenary  bargain  on  the  very  low- 
est plane  of  prayer.  "If  God  will  be  with  me,  and 
will  keep  me  in  this  way  that  I  go,  and  will  give  me 
bread  to  eat  and  raiment  to  put  on  so  that  I  come 
again  to  my  father's  house  in  peace,  then  shall  the 
Lord  be  my  God"  (Gen.  28:20,  21).     But  not  on 

79 


80      INTER-COMMUNION  WITH  GOD 

that  low  plane  could  he  become  Israel,  the  Prince 
prevailing  with  God  and  man.  At  Jabbok  he  clung 
to  God  till  conquered,  everything  being  surrendered, 
self  and  all — for  God's  blessing.  Therein  he  achieved 
his  true  triumph.  So  for  all  believers,  it  is  in  the 
Gethsemane  of  absolute  surrender  that  God  takes 
possession  of  the  whole  territory  of  our  nature,  and 
subdues  it  to  His  occupation. 

Moses  had  his  experience,  so  had  Joshua  and 
Joseph,  Daniel  and  David,  Every  one  of  them  grew 
in  stature  as  their  communion  deepened  with  God. 
The  Psalms  of  David  represent  experience  of  such 
elevation  and  marvellous  range  that  only  the  spirit- 
ually minded  can  understand  it.  But  no  one  can 
attempt  to  follow  the  Psalmist  from  his  penitential 
agony  (Ps.  51  and  }2)  to  his  exultant  faith  and  abso- 
lute confidence  (e.  g.,  in  the  twenty-third  Psalm,  and 
the  many  Psalms  of  thanksgiving)  without  gaining 
something  of  his  spirit  of  aspiration  and  trust. 

If  then,  patriarch  and  prophet,  apostle  and  evan- 
gelist, had  each  a  growing  experience  in  prayer,  so 
may  I.  To  rest  content  with  what  I  now  possess 
would  be  my  condemnation.  The  blessing  is  to 
those  who  "hunger  and  thirst,"  and  who,  though 
constantly  refreshed,  can  never  be  satisfied  till  they 
awake  with  His  likeness. 

The  mighty  possibilities  of  prayer  may  perhaps 
best  be  shown  by  considering  a  few  modern  illus- 
trations. Never  in  the  history  of  the  world  were 
there  examples  of  power  in  prayer  to  exceed  those 
which  graced  the  past  century,  or  are  now  living; 
men  of  our  flesh,  bone  of  our  bone,  into  whose 


STAGES  IN  LIFE  OF  INDIVIDUAL    81 

faces  we  have  looked,  whose  hands  we  have  touched, 
and  whose  voices  have  helped  to  teach  us  how  to 
pray. 

J.  Hudson  Taylor  of  the  China  Inland  Mission  is 
still  in  our  midst— apostolic  in  the  power  of  his 
prayer — a  personal  example  of  our  Saviour's  prom- 
ise, "And  greater  things  than  these  shall  ye  do  be- 
cause 1  go  to  My  Father."  The  China  Inland  Mis- 
sion was  founded  in  1865  as  a  work  of  faith.  No 
request  for  funds  are  made  except  of  God.  Yet  the 
v/ork  has  grown  until  to-day  a  force  of  over  1,200 
missionary  workers  of  whom  more  than  500  are  na- 
tive helpers,  receive  daily  support  through  the 
prayer  of  faith.  So  great  a  work,  standing  in  the 
midst  of  a  mercantile  and  somewhat  sceptical  age  is 
a  remarkable  attestation  that  the  promises  of  God 
are  "Yea  and  amen."  Literally  Dr.  Taylor  and  his 
associates  "  ask  and  receive  "  all  they  need.  On  this 
principle  the  work  was  founded  and  has  grown,  wid- 
ening the  demonstration  that  God  cares  for  and  sup- 
ports workers  in  His  cause  absolutely  by  faith  alone, 
when  He  is  trusted  to  do  so.  Without  arguing  that 
the  business  world  should  be  reorganized  and  put 
upon  this  basis,  we  see  proof  positive  before  our 
eyes  that  Christian  work  might  be  and  ought  to  be 
mightily  extended  as  a  work  of  prayer  and  faith. 
Not  the  prayer  of  Dr.  Taylor  alone  avails  to  support 
so  weighty  an  undertaking,  but  kindled  at  the  altar 
of  his  faith  every  coadjutor  of  the  work  trusts  also 
as  he  does.  Every  worker  surrenders  all — life  and 
time  and  possessions — trusting  God  wholly,  for  such 
supplies  as  He  may  provide.     They  too  live  by  faith, 


82      INTER-COMMUNION  WITH  GOD 

yea!  not  only  live,  but  aid  in  the  development  along 
faith-lines  of  this  wonderful  missionary  enterprise. 

Nor  is  the  work  resting  alone  on  the  prayers  of 
the  actual  workers,  but  upon  an  unknown  multitude 
of  sympathetic  supporters  whose  financial  and  spir- 
itual resources  are  poured  into  the  project.  In  other 
words,  one  man's  singular  trust  in  God  has  availed 
to  light  the  torch  of  faith  in  many  lives.  His  expe- 
rience, monumental  in  actual  achievement,  has 
served  to  stimulate  others  to  prove  God,  and  to  test 
that  "  All  things  are  possible  to  him  that  believeth." 
Accordingly  Hudson  Taylor's  prayer  experience 
must  be  worth  a  good  deal  to  any  who  would  emu- 
late his  faith  or  learn  the  secret  of  his  abiding  power. 

For  most  of  us  the  real  lesson  to  be  gleaned  here 
arises  from  the  fact  that  Dr.  Taylor's  powers  of  faith 
were  the  product  of  slow  growth  and  patient  testing. 
True,  he  was  the  child  of  prayer,  as  some  children 
are  not,  but  not  until  he  had  spent  seven  years  in 
China  did  he  learn  that  his  father,  unable  to  go  him- 
self, had  prayed  for  a  son,  who  if  granted,  he  would 
dedicate  to  missionary  work  among  China's  millions. 
His  conversion  took  place  on  a  certain  afternoon  when 
his  mother,  absent  some  eighty  miles  from  home, 
withdrew  from  company,  and  spent  the  whole 
afternoon  praying  for  that  especial  result,  and  arose 
from  her  knees  feeling  that  her  prayer  was  answered 
— as  it  really  was.  "  I  had  many  opportunities,"  he 
writes,  "in  my  early  years  of  learning  the  value  of 
prayer  and  of  the  Word  of  God;  for  it  was  the  de- 
light of  my  dear  parents  to  point  out  that  if  there 
>vere  any  such  being  as  God,  to  trust  Him,  to  obey 


STAGES  IN  LIFE  OF  INDIVIDUAL    83 

Him  and  to  be  fully  given  up  to  His  service,  must 
of  necessity  be  the  best  and  wisest  course  both  for 
myself  and  others."  * 

His  earlier  years  were  haunted  by  skepticism,  and 
worse  by  skeptics.  But  of  this  experience  he  says, 
"  It  may  seem  strange  to  say  it,  but  I  have  often 
felt  thankful  for  the  experience  of  this  time  of 
skepticism.  The  inconsistencies  of  Christian  people, 
who,  while  professing  to  believe  their  Bibles  were 
yet  content  to  live  just  as  they  would  if  there  were 
no  such  book,  had  been  one  of  the  strongest  argu- 
ments of  my  skeptical  companions,  and  1  frequently 
felt  at  that  time  and  said,  that  if  I  pretended  to  be- 
lieve the  Bible  I  would  at  any  rate  attempt  to  live  by 
it,  putting  it  fairly  to  the  test,  and  if  it  failed  to 
prove  true  and  reliable,  would  throw  it  overboard 
altogether.  These  views  I  retained  when  the  Lord 
was  pleased  to  bring  me  to  Himself;  and  I  think  I 
may  say  that  since  then  I  have  put  God's  Word  to 
the  test.  Certainly  it  has  never  failed  me.  I  have 
never  had  reason  to  regret  the  confidence  I  have 
placed  in  its  promises,  or  to  deplore  following  the 
guidance  I  have  found  in  its  directions."  .  .  . 
"From  the  commencement  of  my  Christian  life  I 
was  led  to  feel  that  the  promises  were  very  real,  and 
that  prayer  was  in  sober  matter  of  fact  transacting 
business  with  God"  (p.  6). 

This  "sober"  fact  was  tested  little  by  little  as  his 
life's  work  began  to  dawn  upon  him.  It  was  long 
before  he  felt  that  he  dare  trust  wholly  to  God  in 

*  J.  Hudson  Taylor,  "  A  Retrospect,"  p.  3. 


84:      INTER-COMMUNION  WITH  GOD 

undertaking  missionary  work  in  China.  Much 
prayer  and  study  of  the  Word,  and  many  prelimi- 
nary tests  of  faith  preceded  his  foreign  mission. 
Of  that  period  he  says,  "I  felt  that  one's  spiritual 
muscles  required  strengthening  for  such  an  under- 
taking. There  was  no  doubt  that  if  faith  did  not 
fail,  God  would  not  fail,  but,  then,  what  if  one's 
faith  should  prove  insufficient  ?  I  had  not  at  that 
time  learned  that  even  '  if  we  believe  not.  He  abideth 
faithful,  He  cannot  deny  Himself; '  and  it  was  con- 
sequently a  very  serious  question  to  my  mind,  not 
whether  He  was  faithful,  but  whether  1  had  strong 
enough  faith  to  warrant  my  embarking  in  the  enter- 
prise set  up  before  me  "  (p.  13). 

Of  this  testing  time  he  writes,  "  If  we  are  faithful 
to  God  in  little  things,  we  shall  gain  experience  and 
strength  that  will  be  helpful  to  us  in  the  more 
serious  trials  of  life"  (p.  18). 

In  this  doctrine  may  be  found  the  key  to  his 
mighty  achievement.  Day  by  day  as  he  practically 
applied  it,  his  faith  grew  from  more  to  more,  always 
attesting  the  principle  "to  him  that  hath  shall  be 
given,  and  he  shall  have  abundance."  After  an  ex- 
perience quite  wonderful  in  itself  he  still  however 
expressed  his  need  of  greater  growth,  and  it  is  in 
these  ascents  towards  God  that  his  life  will  prove 
most  helpful  to  many  of  us  who  need  precisely 
what  he  needed  then  and  what  afterwards  he  made 
his  triumphant  possession.  He  writes,  "  But  much 
as  I  had  rejoiced  at  the  willingness  of  God  to  hear 
and  answer  prayer  and  to  help  His  half-trusting, 
half-timid  child,  I  felt  that  I  could  not  go  to  China 


STAGES  IN  LIFE  OF  INDIVIDUAL    85 

without  having  still  further  developed  and  tested  my 
power  to  rest  upoti  His  faithfulness  "  (p.  22). 

One.  beautiful  expression  must  not  be  omitted. 
At  Shanghai  when  his  precious  instruments,  medi- 
cines, and  all,  were  burnt  he  was  struck  with  dis- 
may as  well  he  might  be,  but  he  continues,  "  I  had 
not  then  learned  to  think  of  God  as  the  One  Great 
Circumstance  '  in  whom  we  live  and  move  and 
have  our  being';  and  of  all  lesser,  external  circum- 
stances, as  necessarily  the  kindest,  wisest,  best, 
because    either    ordered    or    permitted    by    Him" 

(P-  77)- 

In  some  respects,  even  a  better  illustration  of  the 
principle  we  are  considering,  namely,  growth  in 
prayer-power,  is  found  in  the  experience  of  him 
whose  life  exerted  moulding  influence  upon  the 
founder  of  the  China  Inland  Mission. 

George  MuUer's  early  life  contrasts  strongly  with 
that  of  young  Taylor.  He  was  a  prodigal,  profli- 
gate and  licentious.  He  wasted  his  substance  in 
riotous  living;  purloined  the  funds  of  others;  be- 
came an  expert  in  lying  and  deception;  and  finally 
by  the  hand  of  the  law  he  was  flung  into  a  convict's 
cell.  While  there  he  drew  on  his  ingenuity  to  in- 
vent deeds  of  villainy  which  he  had  never  perpe- 
trated that  he  might  outdo  a  fellow  prisoner  in  his 
proud  prowess  of  evil. 

"When  a  University  student  at  Halle,  he  was  in- 
duced by  a  friend  to  attend  a  prayer  meeting.  He 
was  in  his  twenty-first  year  and  yet  he  had  never  be- 
fore seen  any  one  on  his  knees  praying.  .  ,  . 
That  kneeling  before  God  in  prayer  made  upon  Mul- 


86      INTER-COMMUNION  WITH  GOD 

ler  an  impression  never  lost."  '  Such  prayer  as  he 
had  known  was  different,  both  in  posture  and 
spirit.  But  now  began  that  work  of  grace  which 
was  to  result  in  a  career  of  prayer  and  service 
altogether  remarkable  in  the  annals  of  Christian 
benevolence.  "Every  step,"  says  his  biographer, 
"was  one  of  preparation,  but  can  be  understood 
only  in  the  light  which  that  future  casts  backward 
over  the  unique  ministry  to  the  church  and  the 
world  to  which  this  new  convert  was  all  uncon- 
sciously separated  by  God  and  was  to  become  so 
peculiarly  consecrated."  As  we  have  seen  the 
initial  step  in  his  spiritual  history  was  kneeling 
prayer.  "Not  only  so,  but  prayer  on  the  knees, 
both  in  secret  and  in  such  companionship  of  be- 
lievers, was  henceforth  to  be  the  one  great  central 
secret  of  his  holy  living  and  holy  serving." 

At  this  time  he  was  translating  a  French  novel  for 
the  German  press  that  he  might  secure  funds  for  a 
visit  to  Paris.  This  work  he  continued  to  its  com- 
pletion, but  evidently  not  without  inward  conflict, 
for  the  book  was  never  published.  Its  sale  was 
providentially  hindered  "  until  clearer  spiritual  vision 
showed  him  that  the  whole  matter  was  not  of 
faith  ...  so  that  he  would  neither  sell  nor 
print  the  novel,  but  burnt  it — another  significant 
step,  for  it  was  his  first  courageous  act  of  self- 
denial  in  surrender  to  the  voice  of  the  spirit  "  (p.  34). 

"  George  MuUer's  next  step  in  his  new  path  was 
the  discovery  of  the  preciousness  of  the  Word  of 

'  "  George  Muller  of  Bristol,"  by  Rev.  A.  T.  Pierson,  D.  D., 
p.  29. 


STAGES  IN  LIFE  OF  INDIVIDUAL    87 

God."  Not  without  interruption  however  burned 
the  zeal  of  his  new  hfe.  A  carnal  attachment  at 
this  time  allured  him  from  the  path  of  duty 
and  almost  proved  the  shipwreck  of  his  faith. 
From  this  state  of  wretchedness  and  defeat  he  was 
helped  by  the  example  of  a  companion — Hermann 
Ball — who  forfeited  luxury  and  wealth,  that  he 
might  devote  his  life  to  self-denying  service  among 
Polish  Jews.  Ball's  noble  act  of  self-sacrifice  in- 
spired Muller  to  the  victory  which  constituted  his 
next  ascent  towards  God.  After  this  crucifixion  of 
a  "  human  passion  "  for  the  love  of  God  a  new  trial 
awaited  him  in  his  father's  dissent  and  displeasure. 
Neither  threat  nor  entreaty  however  served  to  alter 
his  purpose.  "  His  resolve  was  unbroken  to  follow 
the  Lord's  leading  at  any  cost,  but  he  now  clearly 
saw  that  he  could  be  independent  of  man  only  by  be- 
ing more  entirely  dependent  on  God,  and  that  hence- 
forth he  should  take  no  more  money  from  his  father." 

"  God  was  leading  His  servant  in  his  youth  to  cast 
himself  upon  Him  for  temporal  supplies"  (p.  39). 

Defeat  in  his  first  missionary  ambitions  brought 
him  two  valuable  lessons,  first,  "That  the  safe  guide 
in  every  crisis  is  believing  prayer  in  connection  with 
the  Word  of  God,"  and  second  that  "continued  un- 
certainty as  to  one's  course  is  a  reason  for  continued 
waiting."  These  lessons  are  too  important  to  be 
passed  over  hastily.  To  every  life  of  prayer  they 
bring  light  most  precious.  Muller  had  tried  to  de- 
termine his  career  in  a  moment  by  the  "  casting  of 
a  lot."  Not  thus,  however,  do  we  feel  our  way  to 
the  secret  purpose  of  God,  but  by  study  of  His 


88      INTER-COMMUNION  WITH  GOD 

Word  and  "  waiting  upon  the  Lord."  This  stage  in 
our  prayer-life  where  we  are  willing  to  study  and  to 
wait  till  our  Father's  hand  is  plainly  seen  beckoning 
us  forward  is  one  of  the  higher  ascents  in  the  life  of 
communion. 

Mr.  Muller's  career  of  faith  was  very  much  influ- 
enced by  the  lives  of  others,  chiefly  by  the  biographies 
of  August  H.  Francke  of  Halle,  whose  work  was  re- 
produced and  extended  in  his  own;  of  John  New- 
ton, and  of  George  Whitefield.  Also  he  was  first 
inspired  by  the  example  of  Mr,  Groves  of  Exeter  to 
cast  himself  wholly  upon  God  for  support  "simply 
trusting  in  the  Lord  for  all  temporal  supplies."  It 
is  instructive  to  observe  how  much  this  man  who 
was  to  become  a  pattern  of  conspicuous  faith  to  the 
whole  world,  really  learned  from  others.  A  little 
here,  and  a  little  there  he  took  up  into  his  life  and 
greatly  multiplied  it  in  his  experience.  God  hath 
need  of  examples  for  the  propagation  of  His  life  of 
faith.  Happy  he  who  like  Hudson  Taylor  and  John 
G.  Paton  (and  unlike  George  Muller)  finds  an  inspir- 
ing example  in  the  circle  of  the  household.  Indeed, 
it  was  precisely  that  he  might  attest  God's  answer- 
ing care  for  His  children  that  Muller  set  himself  to 
establish  a  "  visible  "  proof  of  this  fact.  His  argu- 
ment resembled  that  of  Moses  on  behalf  of  faithless 
Israel.  He  saw  God's  people  leaning  on  broken 
reeds,  practicing  unholy  business  methods,  worried 
and  oft-times  cast  down  when  they  ought  to  have 
been  able  to  rejoice  in  the  clouds  "  big  with  mercy  " 
that  would  break  in  God's  good  time  with  "bless- 
ings   on    their  heads."     "My  spirit  longed,"  he 


STAGES  IN  LIFE  OF  INDIVIDUAL    89 

affirms,  "to  be  instrumental  in  strengthening  their 
faith  by  giving  them  not  only  instances  from  the 
Word  of  God  of  His  willingness  and  ability  to  help 
all  those  who  rely  upon  Him,  but  to  show  them  by 
proofs  that  He  is  the  same  in  our  day.  ...  I 
considered  that  I  ought  to  lend  a  helping  hand  to 
my  brethren,  if  by  any  means,  by  this  visible  proof 
to  the  unchangeable  faithfulness  of  the  Lord  I  might 
strengthen  their  hands  in  God.  ...  I  therefore 
felt  myself  bound  to  be  the  servant  of  the  Church 
of  God  in  the  particular  point  in  which  I  had  ob- 
tained mercy:  namely,  in  being  able  to  take  God  by 
His  Word  and  to  rely  upon  it.  .  .  .  It  needed 
to  be  something  which  could  be  seen,  even  by  the 
natural  eye.  Now  if  I,  a  poor  man,  simply  by 
prayer  and  faith,  obtained  without  asking  any  indi- 
vidual, the  means  for  establishing  and  carrying  on 
an  orphan  house,  there  would  be  something  which, 
with  the  Lord's  blessing  might  be  instrumental  in 
strengthening  the  faith  of  the  children  of  God,  be- 
sides being  a  testimony  to  the  consciences  of  the 
unconverted  of  the  reality  of  the  things  of  God. 
This  then  was  the  primary  reason  for  establishing 
the  orphan  house  "  (pp.  397-8). 

Thus  little  by  little,  step  by  step,  from  his  conver- 
sion he  was  led  sometimes  by  trial  and  often  by 
slowly  learned  lessons  of  faith  to  the  establishment 
of  the  most  stupendous  demonstration  of  the  power 
of  prayer  the  centuries  have  looked  upon.  How 
great  George  Muller's  influence  upon  his  generation 
was  it  is  impossible  to  compute.  Perhaps  \he  faint- 
est hint  of  his  usefulness  that  could  be  suggested 


90      INTER-COMMUNION  WITH  GOD 

would  be  financial,  yet  even  that  seems  fabulous. 
Through  this  one  man's  hands,  for  the  establish- 
ment of  day  and  Sabbath  schools,  for  the  propaga- 
tion of  the  Scriptures,  for  home  and  foreign  mis- 
sions, and  for  his  five  orphanages,  there  passed  the 
sum  of  nearly  ($7,500,000)  seven  and  a  half  million 
dollars.  Spiritual  blessings  are  not  so  easily  tabu- 
lated. Thousands  of  lives  were  fired  into  new  zeal, 
deeper  joy,  and  stronger  faith  by  his  living  example. 
While  J.  Hudson  Taylor's  almost  equally  great  Mis- 
sion owes  its  inception  under  God  to  Muller's  ex- 
ample, Muller's  owed  its  establishment  to  August 
H.  Francke's  labour  of  faith.  On  Mr.  Muller's 
tombstone  is  inscribed  the  following  epitaph: 

' '  He  trusted  in  God  zvith  whom 

'  Nothing  shall  be  impossible  ' 

And  in  His  beloved  Son,  Jesus  Christ  our  Lord 

Who  said  '  I  go  unto  My  Father, 

And  whatsoever  ye  shall  ask  in  My  Name 

That  will  I  do  that  the  Father 

May  be  glorified  in  the  Son.'     And  in  His  inspired  Word 

which  declares  that 

'  All  things  are  possible  to  him  that  believeth.* 

And  God  fulfilled  these  declarations 

in  the  experience  of  His  servant  by  enabling 

him  to  provide  and  care  for  about 

Ten  Thousand  Orphans^ 

At  his  funeral  service  it  was  said  of  him,  "  George 
MuUer  cultivated  faith." 

In  his  book  "The  Life  of  Trust"  (p.  235)  Muller 
tells  us  how  this  may  be  done. 

"You  ask,  how  may  I,  a  true  believer,  have  my 
faith  strengthened ?    The  answer  is  this: 

"I.     'Every  good  gift  and  every  perfect  gift  is 


STAGES  IN  LIFE  OF  INDIVIDUAL    91 

from  above  .  .  .'  (Jas.  1:17).  As  the  increase 
of  faith  is  a  good  gift  it  must  come  from  God,  and 
therefore  He  ought  to  be  asked  for  this  blessing. 

"  II.  The  following  means,  however,  ought  to  be 
used  — 

"(i)  The  careful  reading  of  the  Word  of  God, 
combined  with  the  meditation  on  it.  Through  read- 
ing of  the  Word  of  God  and  especially  through 
meditation  on  the  Word  of  God,  the  believer  be- 
comes more  and  more  acquainted  with  the  nature 
and  character  of  God  .  ,  .  one  especial  means 
to  strengthen  our  faith, 

"(2)  As,  with  reference  to  the  growth  of  every 
grace  of  the  spirit,  it  is  of  the  utmost  importance 
that  we  seek  to  maintain  an  upright  heart  and  a 
good  conscience,  and  therefore  do  not  knowingly 
and  habitually  indulge  in  those  things  which  are 
contrary  to  the  mind  of  God,  so  it  is  also  particu- 
larly the  case  with  reference  to  the  growth  of  faith. 
Either  we  trust  in  God,  and  in  that  case  we  neither 
trust  in  ourselves,  nor  in  our  fellow  men,  nor  in  cir- 
cumstances, nor  in  anything  else  besides;  or  we  do 
trust  in  one  or  more  of  these,  and  in  that  case 
DO  NOT  trust  in  God. 

"  (3)  If  we  indeed,  desire  our  faith  to  be  strength- 
ened we  should  not  shrink  from  opportunities  where 
our  faith  may  be  tried,  and  therefore,  through  the 
trial,  be  strengthened.  .  .  .  The  more  I  am  in 
a  position  to  be  tried  in  faith  with  reference  to  my 
body,  my  family,  my  service  for  the  Lord,  in 
business,  etc.,  the  more  shall  I  have  opportunity  of 
seeing  God's  help  and  deliverance;  and  every  fresh 


92      INTER-COMMUNION  WITH  GOD 

instance  in  wliicii  He  Iieips  and  delivers  me  will  tend 
towards  the  increase  of  my  faith. 

"  (4)  The  last  important  point  for  the  strengthen- 
ing of  our  faith  is,  that  we  let  God  work  for  us  when 
the  hour  of  our  trial  of  faith  comes,  and  do  not  work 
a  deliverance  of  our  own.  .  .  .  Would  the  be- 
liever, therefore,  have  his  faith  strengthened,  he 
must  especially,  give  time  to  God,  who  tries  his  faith 
in  order  to  prove  to  His  child,  in  the  end,  how  will- 
ing He  is  to  help  and  deliver  him,  the  moment  it  is 
good  for  him." 

Would  that  our  age  of  art,  and  science,  and  busi- 
ness, better  understood  the  science  and  art  and  busi- 
ness of  prayer.  We  are  strong  at  some  of  the  weaker 
points  of  human  power,  but  we  are  weakest  at  the 
point  of  greatest  possible  power.  Every  believer 
ought  to  help  his  lame  faith  to  more  strenuous  and 
truer  life  by  definite  exercise,  and  to  this  he  is  in- 
spired by  the  great  examples  God  has  provided  us. 
Well  has  Dr.  Pierson  said,  "God  meant  that  George 
Muller,  wherever  his  work  was  witnessed  or  his 
story  read  should  be  a  standing  rebuke  to  the  prac- 
tical impotence  of  the  average  disciple." 


IX 

STEPPING-STONES  TO  DEVOTION 

But  other  steps  there  are  which  lead  to  the  throne. 
All  may  not  discern  ladders  in  their  dreams — stair- 
ways for  a  ministering  throng,  yet  if  they  will  but 
open  their  eyes  they  shall  see  that  God  hath  planted 
the  world  full  of  trees,  from  which  any  seeking  Zac- 
cheus  may  the  better  behold  Him.  The  whole  uni- 
verse is  hung  with  lamps  of  prayer.  "For  the 
heavens  declare  the  glory  of  God  and  the  firmament 
showeth  His  handiwork.  Day  unto  day  uttereth 
speech  and  night  unto  night  showeth  knowledge." 

The  world  is  a  whispering-gallery  of  God.  Its 
mountains  are  ascents  to  devotion;  its  streams  bab- 
ble His  praise.  Its  thunders  proclaim  His  presence; 
the  earthquake  His  power.  It  was  a  Hebrew 
prophet  who  said,  "The  clouds  are  the  dust  of  His 
feet."  A  conception  of  God  which  makes  the 
senses  avenues  for  His  coming  to  us,  and  enables 
the  lips  of  the  lilies  to  speak  to  all  who  are  coun- 
selled to  "behold"  them.  Such  a  view  makes  the 
world  God's  dwelling-place,  and  a  temple  of  wor- 
ship. For  all  saints,  as  for  all  poets,  nature  should 
be  a  window  through  which  to  behold  God.  Our 
eyes,  like  our  knees,  should  be  auxiliaries  to  wor- 
ship. Devout  minds  in  all  ages  have  used  material 
things  as  stepping-stones  to  God — ladders  to  the 
sublimer  beauty  of  holiness.     A  mind  awake  to  God 

93 


94      INTER-COMMUNION  WITH  GOD 

can  perceive  even  in  the  furnace-fires  "a  fourth  form 
like  unto  the  Son  of  God."  This  habit  of  making 
all  things  within  and  without  us  auxiliary  to  our  joy 
in  God,  transforms  not  only  earth  and  sky,  but  home 
and  children,  toil  and  pleasure,  converting  every- 
thing into  "uplift"  towards  Him.  Thereby  life's 
enrichment  is  unspeakably  increased.  Loneliness  is 
taken  out  of  the  world;  and  the  common  things 
about  us  become  — 

"  altar  stairs 
That  slope  through  darkness  up  to  God." 

While  our  feet  are  consciously  on  holy  ground  our 
hearts  are  in  heavenly  places  with  Christ  Jesus. 
Responsive  to  nature's  glad  voices  there  is  added  the 
eager  "Amen "  of  intelligence.  Surely  for  the  man 
who  has  ears  to  hear,  nature  proclaimeth  the  Omni- 
presence of  God  in  such  fashion  that  he  must  be 
either  devout  or  afraid.  Said  an  astronomer,  "I 
have  swept  the  heavens  for  forty  years  with  my  tel- 
escope and  have  never  seen  God."  Ah  !  he  told  on 
himself.  A  greater  than  he  exclaimed,  "Godgeom- 
etrizes,"  and  again,  "I  am  thinking  the  thoughts  of 
God,  after  Him."  Had  our  astronomer  the  eye  of 
Kepler,  the  insight  of  Newton,  or  the  vision  of 
Ruskin,  he  could  not  gaze  upon  a  sunset  without 
beholding  glories  beyond  the  skies.  All  scenes,  so 
soon  as  the  eye  takes  on  true  vision,  become  suf- 
fused with 

"  Light  that  never  was  on  sea  or  land." 

The  visible  gets  its  value  from  the  Invisible — with- 
out this  deeper  insight  the  moiety  of  nature  coarsely 


STEPPING-STONES  TO  DEVOTION    95 

seen  is  sundered  from  its  higii  significance — the 
poorest  fragment  of  a  greater  whole  not  guessed, 
or  worse,  perhaps  even  doubted.  How  different  is 
the  universe  to  the  Psalmist.  "Lord,  Thou  hast 
been  our  dwelling-place  in  all  generations.  Before 
the  mountains  were  brought  forth,  or  ever  Thou 
hadst  formed  the  earth  and  the  world  even  from 
everlasting  to  everlasting  Thou  art  God."  So  immi- 
nent is  God  in  the  universe  that  thought  cannot 
fetch  its  complete  compass  without  Him.  There  is 
always  a  want  without  God.  No  beginning,  no 
end,  no  reason  for  anything,  no  source,  no  worship. 
Worship  indeed  becomes  an  intrusion,  a  kind  of  in- 
sanity. But  because  God  is  imminent,  above  all, 
through  all,  and  in  you  all,  the  world  is  religious  at 
heart.  Nature  is  an  evangel,  pleading  and  leading 
— or  penal  and  painful,  as  we  accept  or  reject  her 
ministry.  She  provides  us  more  than  the  necessi- 
ties of  the  body — teaches  like  her  Maker  that  man 
cannot  live  by  bread  alone — and  is  arrayed  in  beauty 
surpassing  Solomon's  that  she  may  gratify  our 
higher  as  well  as  satisfy  our  lower  life.  Three 
books  hath  God  written,  every  one  of  them  ethical. 
First  nature,  man's  home;  then  man  himself;  and 
finally  "  The  Word  "  through  man. 

Nature  first.  And  He  blots  out  her  adornments 
year  by  year  that  every  spring-time  we  may  feel 
His  presence  rewriting  her  evangel. 

Second,  man  himself.  On  both  these  books  He 
still  is  busily  engaged  perfecting  His  inscription. 
"I  will  put  My  law  in  their  inward  parts,  and  in 
their  heart  will  1  write  it"  (Jer.  31 :  33). 


96      INTER-COMMUNION  WITH  GOD 

The  third,  the  written  Book  in  man's  own  tongue. 
Not  a  word  of  it  however  could  be  uttered,  not  a 
line  of  it  traced  in  ink  until  first  it  was  graven  on 
the  heart  of  a  man.  "For  holy  men  of  old  spake 
as  they  were  moved." 

Most  of  God's  revelation  He  made  in  deeds. 
What  we  call  "The  Word"  is  the  record.  The 
Bible  therefore  is  not  the  revelation,  but  the  record 
of  many  revelations.  Every  one  of  them  flashed 
vividly  first  upon  a  living  soul.  We  do  less  than 
honour  to  God  whose  voice  is  not  stilled  forever  and 
whose  handiwork  nature  is,  by  closing  our  eyes  to 
all  but  one  writing.  Carefully  hath  He  provided 
three,  that  by  their  harmonious  testimony  we  may 
be  assured  we  interpret  either  aright. 

The  measure,  distance  and  immensity  of  those 
spacial  worlds  indicated  by  the  incomprehensible 
figures  of  astronomy,  if  viewed  by  themselves,  daze 
the  intellect;  but  scattered  as  star  dust  in  the  path 
of  the  saint,  he  accepts  their  passing  light  and 
knows  he  shall  survive  when  they  shall  all  be  rolled 
up  as  a  scroll.  So  comes  he  to  a  sense  of  his  true 
divinity.  Little  he  may  be,  compared  to  a  star, 
but  all  stars  and  constellations  and  galaxies  he  is 
capable  of  apprehending.  They,  however  big  and 
unconscious,  know  not  nor  feel.  Divinity  may  be 
centred  in  a  spark,  but  it  is  expansive  to  infinity  and 
shall  endure  when  they  all  perish. 

If  Ruskin,  the  admitted  prophet  of  art  in  the 
nineteenth  century,  has  a  message  to  the  world,  it 
is  that  art  by  itself,  is  nothing.  It  gains  its  whole 
import  through  its  relation  to  the  Infinite.     It  may 


STEPPING-STONES  TO  DEVOTION    97 

be  prostituted  for  base  uses  by  "artists"  wiiom  he 
would  rank  "in  the  abyss"  but  its  voice  and  mes- 
sage is  of  God.  Its  meaning  depends  upon  the 
unseen  and  eternal. 

Some  of  us  to-day  like  Elisha's  servant  of  old, 
need  to  have  our  eyes  opened  before  we  can  see 
that  "the  mountain  is  full  of  horses  and  chariots  of 
fire."  Have  you  ever  listened  to  music  till  so  en- 
tranced that  when  it  ceased  you  came  back  to  earth 
as  from  a  third  heaven  ?  Have  you  never  viewed  a 
sunset  till  so  lost  that  coming  to  yourself  again  was 
a  discovery?  Have  you  ever  contemplated  Ru- 
ben's "Descent  from  the  Cross  "  till  tears  coursed 
down  your  face  and  you  could  have  sobbed  but 
for  very  shame  ?  Have  you  never  so  felt  the  sub- 
limity of  a  starlight  night  at  sea  that  the  rapture  has 
stayed  with  you  in  slow-subsiding  joy  for  hours  ? 
Yet  the  whole  world  of  music  corresponds  to 
but  part  of  your  nature;  and  the  same  may  be 
said  of  art,  of  nature,  etc.  It  takes  the  whole  uni- 
verse and  the  God  who  created  it  to  constitute  a 
complete  reflex  to  the  experience  of  personality. 
All  praise  to  those  who  have  developed  music  and 
art,  and  so  opened  our  eyes  to  the  glories  of  nature 
that  we  can  feel  their  raptures,  but  higher  praise  to 
those  who  help  to  reveal  what  a  complete  per- 
sonality is;  and  show  us  that  each  immortal  soul 
holds  a  relation  to  the  universe  somewhat  similar  to 
that  of  God's.  Religious  development  therefore 
must  be  the  highest,  the  one  to  which  all  others  are 
tributary  and  auxiliary. 

Millionfold  are  God's  methods  of  teaching  men  to 


98      INTER-COMMUNION  WITH  GOD 

pray.  For  most  of  us  the  altar-fires  were  kindled 
at  a  mother's  knee  but  the  flame  has  been  fed  at  a 
thousand  other  fires,  or  else  gone  out.  What  hosts 
of  people  like  Professor  Drummond  can  pay  the 
tribute  to  Ruskin  for  their  first  awakening  to 
nature's  meaning!  The  universe  is  not  a  waste, 
inhabited  but  by  man  and  beast.  It  is  God's  dwell- 
ing-place, a  home  of  prayer.  A  sanctuary  of  wor- 
ship, beautified  by  God's  own  hand.  So  to  feel,  is 
but  a  first  step  to  reverence.  Browning  makes  Fra 
Lippo  Lippi  say, 

"  The  world's  no  blot  for  us,  nor  blank ; 
It  means  intensely  and  means  good." 

The  Psalmist  went  further  and  said,  "God  is  in 
His  holy  temple,  let  all  the  earth  keep  silence  before 
Him."  If  godliness  were  not  the  highest  accom- 
plishment of  man,  the  summit  glory  of  life,  little 
need  would  there  be  of  piling  stars  for  stepping- 
stones  thereto. 

Yet  there  are  individuals  who  ignore  the  world, 
and  some  who  disparage  its  beauty;  while  others 
conceive  themselves  religious  in  proportion  as  they 
despise  it.  Indeed,  have  you  not  met  persons  who 
conceive  "the  garment  of  God"  as  but  the  lurking- 
place  of  Satan  ?  So  to  regard  nature  is  to  seal  fast 
one  of  God's  revelations,  and  to  put  a  ban  upon  the 
senses  through  which  He  would  throng  us  with 
lessons  of  His  tender  care.  Unless  in  the  withering 
grass,  the  whitening  field,  the  falling  sparrows,  we 
behold  messages  from  God,  we  see  not  as  Jesus 
saw.     Yet  Him  we  call  Lord.     The  senses  depraved 


STEPPING-STONES  TO  DEVOTION    99 

may  minister  to  sin,  but  in  normal  use  they 
minister  to  thought,  and  joy,  and  holiness.  We 
can  say  more.  Every  pleasure  our  higher  faculties 
are  capable  of,  lead  up,  up,  up,  to  mystery  of 
which  they  are  but  suggestions  and  foretastes. 
Their  elusive,  joy-inspiring,  ever-dawning  meaning 
is  essentially  religious.  Every  one  of  them  tends  to 
reverence.  They  all  should  be  aids  to  communion. 
Herein  is  seen  the  explanation  of  music's  sacred  in- 
fluence in  devotion.  It  touches  the  soul  like  the 
light  of  the  stars.  In  music  and  light  may  be  felt 
the  overflow  of  heaven.  Everything  beautiful,  as 
an  index  finger,  points  to  the  supreme  glory  of 
thought — the  beauty  of  holiness.  All  along  the 
way  has  God  strewn  flowers,  and  sprinkled  the 
very  heavens  with  suggestions  of  Himself.  Our 
fulness  of  joy  therefore,  during  the  pilgrimage  can 
be  attained  only  as  we  enter  into  the  glories  about 
us,  as  well  as  feel  those  within  and  above  us.  To 
attempt  to  be  religious,  as  many  do,  by  inner  and 
upper  light  alone  is  to  have  a  barren,  impoverished 
earthly  life,  and  to  lose  the  benefits  of  soul  culture 
divinely  provided  for  us  in  the  beauties  of  nature. 


LORD  TEACH  US  TO  PRAY 

When  the  disciples  urged  their  request,  "Lord 
teach  us  to  pray,"  little  did  they  think  what  it 
involved.  When  we  echo  their  sentiment,  and 
most  earnestly  hope  it  will  be  answered,  we  little 
conceive  how  the  lesson  may  be  taught  us. 

It  is  a  serious  matter  to  make  this  request  of  the 
Lord.  Not  something  to  be  lightly  done.  It  de- 
mands moral  heroism  to  realize  what  such  a  prayer 
may  mean,  and  yet  to  make  it;  and  then  go  straight 
forward  with  God,  and  learn  the  secret.  Yet  all 
things  considered,  it  was,  and  it  is,  a  perfectly 
natural  request  to  make.  We  all  have  difficulty 
with  our  prayers.  Questions  continually  arise  such 
as: — is  anything  really  effected  by  prayer?  Am  1 
praying  aright }  How  can  prayers  be  answered  ? 
Am  1  right  in  pressing  such  and  such  matters  con- 
tinually in  prayer.?  etc.,  etc. 

Assuredly  we  want  to  pray  in  God's  way.  If 
there  be  any  divine  secret,  we  aspire  to  learn  it;  and 
no  craving  could  be  more  normal.  It  is  the  most 
wholesome  hunger  of  our  nature.  Yet,  asked  by 
Christ's  disciples  it  seems  a  remarkable  request; 
because  they  had  already  received  so  much  training 
in  prayer. 

First,  they  were  all  Hebrews,  and  Hebrew  people 
then  as  now  were  jealous  of  the  religious  training  of 

lOO 


LORD  TEACH  US  TO  PRAY    101 

their  children.  More  than  with  any  other  people 
perhaps,  "family  worship"  was  with  them  a  fixed 
institution.  As  children  these  men  had  been  taught 
to  pray.  Then  some  of  them,  John  and  Andrew  at 
least,  had  been  disciples  of  John  the  Baptist  and  had 
been  taught  prayer  by  him;  as  we  see  from  the 
form  of  their  request,  "  Lord  teach  us  to  pray  as 
John  also  taught  his  disciples."  Again,  more  than 
two  years  previously  these  disciples  had  listened  to 
the  sermon  on  the  mount,  which  included,  in  addi- 
tion to  "The  Lord's  Prayer": — 

(i)  A  warning  against  artificial  or  unreal  prayer. 
"And  when  ye  pray  ye  shall  not  be  as  the  hypo- 
crites, for  they  love  to  stand  and  pray  in  the  syna- 
gogues and  in  the  corners  of  the  streets  that  they 
may  be  seen  of  men.  .  .  .  But  when  thou 
prayest,  enter  into  thine  inner  chamber;  and  having 
shut  thy  door,  pray  to  thy  Father  which  is  in  secret 
and  thy  Father  which  seeth  in  secret  shall  recom- 
pense thee.  And  in  praying  use  not  vain  repetitions, 
as  the  Gentiles  do;  for  they  think  that  they  shall  be 
heard  for  their  much  speaking.  Be  not  therefore 
like  unto  them  for  your  Father  knoweth  what 
things  ye  have  need  of  before  ye  ask  Him  "  (Matt. 
5:6-8). 

(2)  The  assurance  of  an  answer,  "Ask  and  it 
shall  be  given  you,  seek  and  ye  shall  find,  knock 
and  it  shall  be  opened  unto  you;  for  every  one  that 
asketh  receiveth  and  he  that  seeketh  findeth; 
and  to  him  that  knocketh  it  shall  be  opened" 
(Matt.  7:  7). 

(3)  Also  assurance  of  a  loving  and  wise  con- 


102    INTER-COMMUNION  WITH  GOD 

sideration,  "If  ye  being  evil  know  how  to  give 
good  gifts  unto  your  children,  how  much  more 
shall  your  Father  which  is  in  heaven  give  good 
things  to  them  that  ask  Him  "(7:11). 

(4)  The  need  of  doing  God's  will,  "  Not  every 
one  that  saith  unto  Me,  Lord,  Lord,  etc."  The 
need  of  forgiveness  (Matt.  5:  14,  15).  And  the  need 
of  putting  first,  things  pertaining  to  the  Kingdom  of 
God,  "Seek  ye  first  the  Kingdom  of  God    .     .     ." 

(6:33)- 

Furthermore,  for  upwards  of  three  years  they  had 
listened  to  their  Lord  in  prayer.  Indeed  it  is  His 
singular  grace  in  devotion  that  now  moved  them. 
"And  it  came  to  pass,  as  He  was  praying  in  a 
certain  place  that  when  He  ceased,  one  of  His 
disciples  said  unto  Him,  Lord,  teach  us  to  pray." 
They  felt  He  possessed  a  joy  and  power  in  prayer 
they  fain  would  share.  They  realized  that  His 
prayer  exercised  remarkable  influence  upon  those 
who  heard  it.  Such  influence  they  too  would 
wield.  Hence  their  request.  I  think  we  have  all  in 
some  degree,  had  a  similar  experience.  The  saintly 
influence  of  some  men  and  women  in  devotion  is  so 
contagious  that  we  listen  and  long  for  its  secret. 
There  is  in  it  "  power  with  God  and  man." 

Still  further,  the  disciples  knew  our  Lord's  habits 
of  prayer.  Its  frequency,  its  midnight  sessions,  its 
confidence,  its  importunity — all  the  secrets  of  prayer 
had  been  pressed  upon  them  by  example.  They 
had  already  received  almost  all  the  training  possible 
in  prayer,  but  not  all.  What  they  needed  now  was 
not  verbal  instruction  about  praying  (though  they 


LORD  TEACH  US  TO  PRAY    103 

were  to  get  yet  more  of  that  on  the  "  last  night"), 
but  experience  in  prayer,  and  that  was  soon  to  come 
upon  ;hem.  How  soon  they  did  not  realize.  What 
teaching  there  would  be  in  it  they  little  dreamed. 
For  the  present  however  Jesus  merely  repeats  the 
same  model  prayer,  given  previously  on  the  mount, 
and  puts  even  this  in  balder  form. 

But  they  did  the  daring  thing.  They  asked  to  be 
taught  to  pray.  They  meant  it.  And  in  due  season, 
the  discipline  came.  Came  with  terrible  severity. 
Their  Lord  was  arrested  and  crucified.  Crushed 
themselves,  all  hope  was  shattered.  Worse  still, 
they  had  forsaken  Him.  To  the  dejection  of  their 
loss,  was  added  the  mockery  of  the  enemy;  and 
their  own  bitter  self-condemnation  for  cowardice. 
Seven  times  heated,  was  the  furnace  of  their  re- 
fining! But  with  the  Resurrection  a  new  life;  with 
Pentecost  a  new  Power;  comes  into  the  world,  and 
it  operates  through  these  men.  Before  this  they  had 
learned  the  theory  of  prayer.  Now  by  anguish 
touch  with  God,  they  came  to  discover  the  power 
of  His  communion. 

Thus  were  they  taught  to  pray.  We  see  the 
principle  of  their  development.  Their  perfection 
like  the  Master's  came  through  suffering.  Divine 
strength  was  revealed  through  their  weakness. 

Is  this  a  hard  doctrine  ?  No.  It  represents  but 
the  particular  application  of  a  general  law.  All 
high  attainments  cost  pain — the  pain  of  patient  sub- 
jection. But  it  is  accompanied  by  a  law  equally 
universal.  Discipline  and  pain  relax  at  the  moment 
of  achievement.     Nayl  often  resolve  into  pleasure. 


104    INTER-COMMUNION  WITH  GOD 

Here  is  no  ground  for  discouragement.  This 
knowledge  siiould  but  whet  the  appetite  and  hold 
faith  to  its  anchoring  place.  Every  sincere  man 
desires  to  know  the  whole  truth;  that  as  speedily  as 
possible  he  may  bring  himself  into  harmony  with 
all  the  laws  of  his  complex  being. 

One  other  thought!  If  we  do  not  ask  to  be 
taught,  nor  make  preparation  for  our  needed  lessons 
they  may  be  sent  us  all  the  same.  The  chief  differ- 
ence then  will  be  that  not  being  in  a  prepared  mood, 
we  may  need  severer  discipline.  Earthly  parents  do 
not  always  wait  till  their  children  ask  for  teach- 
ing. They  exercise  superior  wisdom  in  supplying 
it.  "  And  if  ye  being  evil  know  how  to  give  good 
gifts  unto  your  children,  how  much  more  shall  your 
Heavenly  Father  ?  "  Our  teaching  must  often  be  by 
discipline,  but  if  we  conceive  its  significance  from 
the  Divine  standpoint  we  shall  rejoice  as  the  apostles 
rejoiced  and  like  them  we  shall  discover  that  we  too 
have  come  in  the  plenitude  of  grace  to  the  exercise 
of  Divine  power. 


XI 

PRAYER,  SECRET  AND  SOCIAL 

Ascents,  or  advancement  in  our  communion  may 
be  made  in  solitude,  or  in  association  with  others; 
for  secret  and  social  prayer  have  different  uses  and 
benefits.  Something  there  is  which  the  soul  can 
get  when  the  closet  door  is  shut.  And  something 
else  which  it  best  can  get  in  united  fellowship  with 
God.  Neither  can  substitute,  yet  each  supplements 
the  other,  to  the  fuller  satisfaction  of  our  many- 
sided  nature.  Diverse  needs  are  met  in  divers  ways. 
The  life  of  Jesus  is  our  example  here  as  in  every- 
thing else. 

Private  Prayer 

Our  secret  needs  we  take  to  God  in  privacy.  In 
undistracted,  undisturbed  communion  the  soul  re- 
posing on  the  Eternal  finds  rest  and  renewal.  He 
who  had  not  where  to  lay  His  head  and  no  closet 
door  to  shut,  must  nevertheless  get  away  from  the 
world  and  the  multitude  and  be  alone  with  the 
Father.  His  "closet "was  the  solitary  wilderness 
or  silent  mountainside.  His  closet  door  was  the 
drawn  drapery  of  the  midnight.  All  day  long  was 
He  pressed  by  multitudes.  Their  sick,  and  lame, 
and  blind,  drew  from  Him  healing.  The  thirsting 
ones  called  forth  those  wondrous  words  of  wisdom 
and  of  life.    Jewish  Rabbis,  Pharisees  and  Sadducees 

.105 


106    INTER-COMMUNION  WITH  GOD 

dogged  His  steps;  and  the  leering,  jesting  rabble 
scoffed  His  ministry.  He  and  His  disciples  had 
scarcely  time  to  eat.  Oh!  the  refreshment  of  being 
alone  with  God!  When  the  soul  is  thirsty  how  it 
loves  to  draw  from  the  hidden  springs!  When 
the  strain  is  past  human  endurance,  how  restful  to 
"  cast  all  your  care  upon  Him  "  and  to  feel  that  "  He 
careth  for  you."  We  need  the  human  wounding, 
and  weariness,  to  appreciate  the  heavenly  healing 
and  balm.  The  stern  reality  of  one  enables  us  to 
feel  the  blessed  reality  of  the  other.  How  little  we 
know  about  our  Saviour's  private  prayer  after  all. 
The  life  of  prayer  is  so  secret  that  though  we  may 
learn  something  about  certain  times  and  seasons 
when  the  world  is  shut  out,  we  can  know  nothing 
about  the  soul's  secret.  Every  life  has  its  experience 
far  beneath  the  gaze  of  men.  Every  one  who  really 
loves  prayer,  has  habits  known  only  to  God  and 
himself.  And  the  man  who  has  not  a  holy  of 
holies,  sacred  and  secret  to  himself  for  private  com- 
munion, may  rest  assured  that  there  are  resources  of 
prayer  yet  undiscovered  in  his  life. 

God  has  so  created  us,  part  of  the  universe  in 
which  we  live,  that  nature  has  a  ministry  for  the 
soul  not  to  be  obtained  except  at  nature's  altar. 
Massillion  felt  it  at  sight  of  his  native  mountains.  I 
have  felt  it  under  Niagara.  Looking  down  from 
some  mountain  height,  or  gazing  into  the  eyes  of 
night,  will  inspire  feelings  not  to  be  felt  in  the 
factory  or  counting-house.  The  shadow  of  the 
mountain,  the  marks  of  the  desert  can  be  traced 
in  the  moral  history  of  the  race.     The  greatest  of 


PRAYER,  SECRET  AND  SOCIAL     lOT 

the  Hebrew  prophets  was  prepared  for  moulding 
the  destiny  of  Israel  by  forty  years  of  wilderness 
solitude.  He  who  was  "more  than  a  prophet" 
grew  and  waxed  strong  in  spirit  and  "was  in  the 
deserts  till  the  day  of  His  showing  unto  Israel." 

Not  the  moments  of  secret  communion,  but  its 
months,  and  years,  tell  on  a  character;  and  through 
a  character  upon  a  nation.  That  type  of  "solitary 
wilderness"  has  often  shrunk  to  the  dimensions  of 
a  prison,  without  losing  its  virtue.  Paul  and  Silas 
were  not  the  only  prisoners  who  soothed  their  pain 
by  prison  praise.  Not  every  Peter  has  been  released 
by  an  angel  for  the  world's  benefit.  More  have 
been  detained  for  the  same  purpose.  The  dungeons 
of  the  world  have  exerted  a  telling  influence  on  the 
progress  of  civilization.  Joseph's  prison  career 
shaped  the  history  of  Egypt,  as  well  as  that  of 
Israel.  Daniel's  experience  in  the  Babylonian  den 
told  on  Medo-Persian  history.  In  the  solitude  of 
the  Mamartine  prison  Paul's  epistles  blossomed  for 
a  greater  fruitage  than  all  his  active  labours  could 
produce.  From  a  rocky  seaside  cell  at  Patmos  ex- 
haled the  fragrance  of  St.  John's  closing  experience 
by  which  the  Christian's  future  has  been  illumined 
and  many  a  death  scene  has  borrowed  glory.  John 
Knox  learned  something  as  a  galley  slave  that  has 
lived  ever  since  in  the  liberty-loving  bosom  of  that 
people,  for  whom  he  won  religious  freedom. 

In  Bedford  jail  was  gained  the  leisure,  as  well  as 
the  communion,  by  which  John  Bunyan  was  enabled 
to  lend  his  light  to  millions  of  Christian  pilgrims  from 
the  city  of  destruction  to  the  celestial  city. 


108    INTER-COMMUNION  WITH  GOD 

No  one  knows  how  much  the  world  owes  to  the 
enforced  confinement  by  which  noble  lives  have 
been  pressed  into  prolonged  secret  communion  with 
God.  But  we  know  enough  to  realize  that  every 
little  has  its  worth,  and  that  every  life  may  well 
cultivate  at  liberty,  what  so  many  have  found  by 
force,  to  be  pricelessly  precious.  "  But  thou,  when 
thou  prayest,  enter  into  thine  inner  chamber,  and 
having  shut  thy  door,  pray  to  thy  Father  which 
is  in  secret,  and  thy  Father  which  seeth  in  secret 
shall  reward  thee  "  (Matt.  6:6). 

Social  Prayer 
But  another  side  of  our  nature  is  met  by  social 
prayer.  When  the  common  lot  of  man  is  to  be 
presented  in  earnest  intercession,  then  all  the  help 
we  can  gain  by  mingling  sympathy,  and  rising  sigh, 
and  loud  amen,  and  growing,  flowing  tide  of  feel- 
ing is  what  we  seek.  One  tells  his  story  to  the 
Lord,  and  pours  out  fervent  cries  and  tears  for 
what  he  needs,  and  another  from  a  different  vantage 
ground  opens  up  new  fields  for  feeling  and  new 
reasons  for  strong  beseechment  and  so  emotion 
waxes  and  with  it  prayer  grows  warm,  and  every 
soul  is  kindled  by  the  other's  ardour.  Was  it  not  so 
during  those  days  of  prayer  that  preceded  Pente- 
cost when  they  were  met  together  with  one  accord 
in  one  place  ?  Was  it  not  so  when  Jesus  called  the 
disciples  into  a  desert  place  apart  ?  Is  it  not  implied 
in  the  command  "not  to  forsake  the  assembling  of 
yourselves  together"  and  in  the  promise  "that  if 
two  or  three  of  you  shall  agree  on  earth  as  touching 


PRAYER,  SECRET  AND  SOCIAL     109 

what  they  shall  ask,  it  shall  be  done  for  them  of  My 
Father  which  is  in  Heaven  "  ?  What  could  be  finer  ? 
What  more  apt  or  truer,  than  the  following  from 
Dr.  James  Stalker  ? 

"  United  prayer  acts  on  the  spirit  very  much  in 
the  same  way  as  conversation  acts  on  the  mind. 
Many  a  man's  intellect  is  slow  in  its  movements  and 
far  from  fertile  in  the  production  of  ideas,  but 
when  it  meets  another  mind  and  clashes  with  it  in 
conversation,  it  is  transformed;  it  becomes  agile, 
and  audacious;  it  burns  and  coruscates,  it  brings 
forth  ideas  out  of  its  resources  which  are  a  surprise 
even  to  itself.  So  where  two  or  three  are  met  to- 
gether, the  prayer  of  one  strikes  fire  from  the  soul 
of  another;  and  the  latter  in  turn  leads  the  way  to 
nobler  heights  of  devotion.  And  lo!  as  their  joy  in- 
creases, there  is  One  in  their  midst  whom  they  all 
recognize  and  cling  to.  He  was  there  before,  but 
it  is  only  when  their  hearts  begin  to  burn  that  they 
recognize  Him  ;  and  in  a  true  sense  they  may  be  said 
to  bring  Him  there — "Where  two  or  three  are  met 
together  in  My  name,  there  am  I  in  the  midst  of 
them,"    ("  Imago  Christi,"  p.  134). 

I  fear  some  of  us  have  been  unfortunate  enough 
to  live  a  long  time  before  we  came  to  know  that  a 
"  prayer  meeting"  was  something  more  than  a  duty 
imposed  upon  us  by  the  church,  a  divine  privilege 
provided  by  God's  blessed  economy  for  meeting 
wants  involved  in  our  social  nature,  and  enabling 
us  by  mutual  sympathy  and  purpose  to  multiply  our 
powers  of  intercession.  One  reason  for  this  may 
have  been  the  mechanical  or  Laodicean  prayer  meet- 


110     INTER-COMMUNION  WITH  GOD 

ings  we  have  sometimes  attended;  another  perhaps 
is  simply  this,  we  have  not  entered  into  the  philoso- 
phy of  it  and  did  not  know  what  to  expect.  When 
we  have  the  privilege  of  listening  to  music  we  com- 
pose ourselves  to  enjoy  the  emotions  it  inspires; 
when  opportunity  is  atforded  we  let  the  soul  glow 
and  rapture  and  feed  itself  on  the  beauty  of  nature's 
resplendent  offerings.  And  where  two  or  three  or 
more  souls  aflame  with  God  meet  in  accord,  it  is  a 
blessed  opportunity  to  dwell  in  heavenly  places  with 
Christ  Jesus  while  we  cultivate  spiritual  emotions. 
If  the  church  were  richer  in  holy  feeling,  it  would 
not  be  so  straitened  in  its  practical  endeavours. 
We  can  do  anything  we  want  to,  and  the  reason  we 
do  not  want  to  is  because  we  do  not  rise  to  the 
sense  of  the  occasion.  When  we  descend  from 
Pisgah's  heights  or  Horeb's  experiences  we  can 
strangely  put  the  world  beneath  our  feet.  "Other 
worlds  than  ours  "  are  in  sight;  other  powers  than 
ours  press  consciously  upon  us.  Other  "things" 
than  ours  receive  our  consideration.  Our  life  for 
the  time  being  "is  hid  with  Christ  in  God."  The 
right  kind  of  a  prayer  meeting  is  a  helpful  means 
for  broadening  our  view  of  life,  and  deepening  our 
sympathy  with  our  kind. 

This  suggests  what  I  think  we  have  all  felt. 
There  are  certain  persons  whose  prayers  are  always 
helpful  to  us;  certain  people  whose  very  presence 
is  a  benediction;  certain  friends  who  call  out  the 
best  that  is  in  us,  and  with  whom  to  associate  is  an 
altar-stairs  experience.  As  a  matter  of  fact  all  the 
kings  of  power  in  prayer,  all  the  men  who  have 


PRAYER,  SECRET  AND  SOCIAL     111 

turned  the  world  upside  down  have  had  similar 
weaknesses  satisfied  by  similar  experience.  Soul 
helps  soul  in  spiritual  climbing.  Thus  Jesus  took 
Peter,  James,  and  John  aside  for  prayer — and  trans- 
figuration glory  enveloped  them.  Thus  the  apostles 
went  two  by  two  to  a  world's  conquest.  Thus 
Luther  had  his  Melancthon,  and  the  Wesleys  and 
Whitefield  their  "  Holy  Club."  So  also  George  Mul- 
ler  had  the  prayer  meeting  first  at  Johann  V.  Wag- 
ner's and  later,  in  his  private  room.  Dr.  Hudson 
Taylor's  associate  in  prayer  and  faith-cultivation  was 
first  Dr.  William  C.  Burns,  and  later  John  Jones; 
while  interest  in  the  China  Inland  Mission  is  sus- 
tained by  associated  prayer,  it  is  a  good  thing  for 
a  person  to  come  in  contact  with  people  who  so 
trust  God  that  they  cast  themselves  entirely  upon 
Him  for  support  as  these  missionaries  do. 

Every  one  ought  to  find  some  kindred  souls  with 
whom  he  can  hive  for  spiritual  purposes.  Any 
prayer  meeting  that  can  have  a  nucleus  of  such  liv- 
ing, voiceful  "hunger"  will  soon  kindle  a  flame 
that  will  light  a  whole  district.  One  person  must 
be  the  soul  of  such  a  nucleus.  He  must  have  both 
an  experience  and  a  purpose  to  draw  other  natures 
near  by  spiritual  attraction.  Momentum  comes 
with  growth  and  numbers.  Humanity  is  subject  to 
contagions.  "Men  are  gregarious,"  children  play 
together.  Friendship  is  expansive  and  elevating; 
soldiers  can  march  better  together  than  singly.  An 
"  army "  feels  something  not  felt  by  a  crowd. 
Every  soldier  receives  something  from  the  combina- 
tion.    Unconscious  of  giving,  he  is  strongly  con- 


112    INTER-COMMUNION  WITH  GOD 

scious  of  receiving.  Likewise  in  spiritual  fellow- 
ship none  lose  anything,  yet  all  gain  something. 
An  evidence  of  that  invisible  Presence  whose  life, 
pressing  upon  all,  overflows  from  each  to  each, 
awakening  subtler  sympathy,  kindling  fresh  enthu- 
siasm, inspiring  new  ideas  and  imparting  higher 
power.  Such  an  overflow  accompanies  all  heart 
contagion;  so  that  in  spiritual  intercourse  two  and 
two  are  more  than  four,  and  the  over-plus  stands 
for  a  power  invisible,  yet  higher  than  the  visible  as- 
sociates. This  multiplication  of  power  requires  the 
assembling  of  ourselves  together  with  one  accord 
and  in  one  place. 


XII 

INTERCESSION— ITS  LAW  AND  FRUITION 

One  of  the  higher  stages  in  our  communion  with 
God  is  the  experience  wherein  we  bring  the  needs 
of  others  to  the  Throne.  This  putting  of  ourselves 
between  God,  and  the  wants  of  His  children,  has  a 
law  of  blessing  all  its  own.  All  prayer  has  a  reflex 
influence.  It  is  what  goeth  out  of  a  man  that  either 
defileth  him  or  purifieth  him.  On  account  of  this 
universal  law,  intercession  is  a  habit  of  thought,  and 
discipline,  which  independently  of  all  the  good  it 
may  call  down  upon  the  object  of  our  prayers, 
brings  out  some  of  the  very  best  qualities  of  the 
human  heart.  A  man's  acts  follow  the  line  of  his 
thinking.  "As  a  man  thinketh  in  his  heart,  so  is 
he."  His  meditation  upon  any  theme  usually  bears 
fruit;  if  he  plan  evil, — of  wickedness;  if  he  contem- 
plate good — of  benefit.  Accordingly,  Intercession 
at  the  Throne  for  the  welfare  of  the  poor,  touches 
the  springs  of  the  pocket,  as  well  as  those  of  the 
heart;  and  the  hand  lends  its  aid  to  the  soul's  strong 
crying. 

In  the  Christian  experience  two  things  invariably 
go  together.  These  are  true  fellowship  with  God; 
and  true  sympathy  with  men.  Neither  can  be  per- 
fect without  the  other.  We  must  have  God's  life 
flowing  into  ours,  before  we  can  feel  His  sympathy 
for  men.    And  true  heart-touch  with  our  fellow 

"3 


114    INTER-COMMUNION  WITH  GOD 

men  is  necessary  to  open  the  sluices  by  which  God's 
grace  can  enter  our  lives.  The  gates  must  be  open 
in  both  directions,  that  the  current  of  His  grace  may 
have  free  course,  and  be  glorified  in  us.  Worship 
alone  makes  a  poor  sacrifice.  "I  desire  mercy,  and 
not  sacrifice"  (Hos.  6:6).  "is  not  this  the  fast  that 
I  have  chosen  (not  to  bow  down  your  head  like  a 
bulrush,  spreading  ashes  and  sackcloth),  but — to 
let  the  oppressed  go  free  and  that  ye  break  every 
yoke?  Is  it  not  to  deal  thy  bread  to  the  hungry, 
and  that  thou  bring  the  poor  that  are  cast  out  to  thy 
house?  When  thou  seest  the  naked,  that  thou 
cover  him;  and  that  thou  hide  not  thyself  from 
thine  own  flesh"  (Is.  58:5-7). 

Sympathy  with  men,  real  and  practical,  is  essen- 
tial to  true  fellowship  with  God.  Intercession  is  the 
divine  means  provided  for  keeping  the  heart  warm, 
for  making  the  hand  willing,  and  for  allowing  God 
to  bring  His  love  to  bear  on  the  poor  and  distressed. 
We  are  pleased  to  think  of  our  generosity  in  feed- 
ing the  poor.  We  look  for  the  promised  reward, 
"  Inasmuch  as  ye  have  done  it  unto  one  of  the  least 
of  these  My  disciples  ye  have  done  it  unto  Me,"  for- 
getful that  God's  way  of  feeding  the  poor  is  still  by 
blessing  the  little  that  belongs  to  somebody,  and 
multiplying  it,  so  that  His  disciples  can  distribute  it 
for  Him  to  the  hungry.  Generally,  too,  the  frag- 
ments left  are  baskets-full  more  than  the  original 
supply.  "  He  that  hath  pity  on  the  poor  lendeth  to 
the  Lord,  and  his  good  deed  will  He  pay  him  again  " 
(Prov.  19:17).  In  New  Testament  phraseology, 
♦'  Qive  and  it  shall  be  given  unto  you;  good  mea§- 


INTERCESSION  115 

ure,  pressed  down,  shaken  together,  running  over, 
shall  men  give  into  your  bosom.  For  with  what 
measure  ye  mete  it  shall  be  measured  to  you  again  " 
(Luke  6:38). 

In  giving,  as  in  prayer,  practice  makes  perfect. 
Our  deeds  of  benevolence,  and  indeed  all  our  activi- 
ties, require  the  balance  and  judgment,  the  wisdom 
and  sympathy,  which  can  be  obtained  only  at  the 
Throne.  No  man  can  preserve  his  balance  long  who 
has  not  Divine  adjustment.  Vessels  that  cross  the 
main  must  hold  on  by  the  stars.  The  needle  of  a 
compass  always  feels  for  the  pole,  but  every  com- 
pass needs  frequent  examination,  lest  some  derange- 
ment make  it  point  a  little  out  of  true.  And  so  it  is 
with  the  soul,  we  must  bring  it  often  for  adjust- 
ment, and  correction,  at  the  mercy-seat. 

Intercession  is  a  duty  enjoined  by  express  Scrip- 
tural command  — 

(0     "Pray  one  for  another"  (Jas.  5: 16). 

(2)  "Brethren  pray  for  us"  (i  Thess.  5:25; 
2Thess.  3:1;  Heb.  13:18). 

(3)  "  Pray  for  them  that  despitefully  use  you  and 
persecute  you  "  (Matt.  5:44). 

(4)  Neglect  of  intercession  is  sin.  "  To  him  that 
knoweth  to  do  good  and  doeth  it  not,  to  him  it  is 
sin." 

"God  forbid  that  I  should  sin  against  the  Lord  in 
ceasing  to  pray  for  you"  (i  Sam.  12:23). 

Observe  how  many  of  our  Lord's  miracles  were 
the  gracious  answers  to  intercession,  as  when  the 
centurion  pleaded  for  his  servant,  the  woman  of 
Canaan  for  her  daughter,  and  the  father  for  his  luna- 


116    INTER-COMMUNION  WITH  GOD 

tic  son.  See  what  blessings  are  promised  to  inter- 
cession when  St.  James  assures  us  that  "the  prayer 
of  faith  shall  save  him  that  is  sick,  and  the  Lord  shall 
raise  him  up,  and  if  he  have  committed  sins,  it  shall 
be  forgiven  him"  (5:  15). 

But  in  intercession  as  in  so  many  other  phases  of 
Christian  experience  we  are  often  most  helped  by 
inspiring  example;  and  the  pages  of  Holy  Writ  are 
illumined  by  many  precious  examples  for  our  en- 
couragement to  this  virtue.  Never  but  once  is 
Abraham  seen  to  better  advantage  than  when,  stand- 
ing over  against  Sodom,  he  pleads  for  the  doomed 
city.  Not  unsullied  had  been  the  patriarch's  life,  but 
as  we  hear  his  eager  argument,  slowly,  reluctantly, 
reverently,  dropping  from  the  "fifty  "  to  the  "  ten  " 
for  which  the  city  might  have  been  spared,  we  feel 
a  great  soul  in  terrible  agony  is  wrestling  with  the 
Lord.  No  one  can  live  through  the  suspense  and 
realize  the  power  of  that  prayer  without  realizing 
also  the  majestic  nobility  of  the  intercessor,  and  de- 
siring to  be  capable  of  feeling,  as  Abraham  did,  deep 
and  great  interest  in  the  welfare  of  others.  But  if 
this  be  true  of  the  patriarch,  what  shall  be  said  of 
the  prophet  Moses.  Never  in  all  his  wonderful 
career,  from  the  palace  of  the  Pharaohs  to  the  lonely 
heights  of  Nebo,  did  Moses  appear  to  such  advan- 
tage as  in  his  intercession  for  sinful  Israel.  They 
may  be  blotted  out  and  his  own  family  made  heirs 
of  the  promise,  but  forgetful  of  self,  careless  of  per- 
sonal glory,  his  heart  wrung  with  agony  for  his  un- 
worthy charge,  he  cries,  "Oh,  this  people  have 
sinned  a  great  sin,  and  have  made  them  gods  of 


INTERCESSION  117 

gold;  yet  now,  if  Thou  wilt  forgive  their  sin:  and 
if  not,  blot  me  I  pray  Thee,  out  of  Thy  book  which 
Thou  hast  written"  (Ex.  32:31,  ^2). 

That  seems  the  utmost  abandon  of  self-sacrifice, 
yet  one  example  surpasses  it;  not  Stephen's,  nor  yet 
Paul's;  but  that  of  Jesus  Christ  our  Lord,  who  for 
our  sake  became  poor.  We  did  esteem  Him 
"stricken  of  God,"  but  not  so,  "  He  was  wounded 
for  our  transgressions.  He  was  bruised  for  our  iniq- 
uities; the  chastisement  of  our  peace  was  upon 
Him,  and  with  His  stripes  we  are  healed.  .  .  . 
He  was  numbered  with  the  transgressors  yet  He 
bare  the  sin  of  many,  and  made  intercession  for  the 
transgressors."  He  poured  out  His  soul  unto  death 
for  us.  All  His  ministry  was  for  our  sake  and  still 
He  ever  liveth  "to  make  intercession  for  us." 

Hard  and  cold  is  the  heart  indeed  that  is  not 
touched  by  what  He  did  for  us.  Strangely  foreign 
from  Him  is  the  heart  that  does  not  long  to  live  and 
to  pray  as  did  He,  ministering  unto,  and  interceding 
for,  others. 

Intercession  is  a  Christian  privilege  to  which  every 
heart  true  to  its  best  impulses,  is  prompted.  Inter- 
cession is  a  means  to  personal  profit,  for  in  our 
prayer  for  others  we  "see  ourselves  as  others  see 
us,"  and  find  our  way  to  meekness,  and  greater 
humility,  as  needing  the  help  and  sympathy  of  our 
fellows.  Intercession  is  the  necessary  completion 
of  a  life  that  forgetting  not  itself  in  prayer,  flows 
over  in  devotion  for  the  good  of  others.  It  remem- 
bers Paul's  injunction  "I  exhort  therefore,  first  of 
all,  that  supplications,  prayers,  intercessions,  thanks- 


118     INTER-COMMUNION  WITH  GOD 

givingsbemade/or  ^//men,"  and  the  more  impress- 
ive command  of  Christ  regarding  the  unevangelized, 
"  Pray  ye  therefore  the  Lord  of  the  harvest,  that  He 
send  forth  labourers  into  His  harvest"  (Jas.  9:  38)= 
It  comes  to  realize  too  the  fulfilment  of  that  blessed 
promise,  "The  supplication  of  a  righteous  man 
availeth  much  in  its  working"  (Jas.  5:  16). 

Not  till  the  church  awakes  to  the  true  ministry  of 
intercession  can  the  mission  fields  of  the  world 
awake  to  the  true  power  of  Christianity. 


XIII 
THE  REFLEX  INFLUENCE  OF  PRAYER 

Prayer  has  a  twofold  influence,  one  direct,  the 
other  reflex.  Our  reason  for  spending  a  moment 
on  the  reflex  benefit  of  prayer,  is  the  fact  that  some 
people  affect  to  ignore  it  altogether;  while  others 
consider  subjective  retroaction  the  only  power  pos- 
sible to  prayer. 

Advocates  of  the  latter  position  maintain  that 
prayer  can  exert  no  direct  influence  upon  God; 
nevertheless  they  tell  us  that  it  is  not  useless  to  pray. 
Because,  although  the  worshipper  is  seriously  de- 
luded, yet  by  doing  his  thinking  in  the  attitude  of 
prayer,  certain  benefits  accrue  to  him  in  practical 
experience.     Some  of  these  may  be  enumerated  — 

la)  Prayer  leads  to  self-examination.  One  can- 
not pray  without  coming  to  a  truer  knowledge  of 
his  own  condition. 

(^)  Praying  tends  to  the  habit  of  meditation.  It 
is  a  study  of  the  situation  in  the  very  best  frame  of 
mind  for  getting  at  truth. 

(c)  It  tends  to  a  comprehensive  view  of  the  af- 
fairs under  consideration,  enabling  a  man  to  come 
to  more  rational  judgment. 

(d)  Prayer  conduces  to  humility.  The  conception 
of  God's  presence  serves  to  impress  upon  us  a  con- 
sciousness of  our  shortcomings. 

(e)  Praying  is  done  in  a  reverent  spirit.    And 

119 


120    INTER-COMMUNION  WITH  GOD 

reverence  saves  man  from  much  that  is  unmanly. 
Thus  prayer  has  an  ennobling  tendency. 

(/)  Our  thought  of  others;  sympathy  with  the 
poor,  the  sick,  the  bereaved,  the  unfortunate,  has  a 
tendency  to  quicken  benevolence.  The  thought  is 
a  seed,  v/hich  bears  fruit  in  conduct.  In  short,  the 
habit  stimulates  faith  and  love,  hope  and  obe- 
dience. 

More  might  be  written  in  this  strain,  as  though 
prayer  were  merely  a  subjective  experience  con- 
ducive to  prudential  action,  and  leading  to  thought- 
ful, generous  conduct.  Yet  such  a  presentation  of 
the  case  would  be  false.  For  even  so  much  could 
not  be  true  unless  the  prayer  were  real  prayer — a 
soul  in  touch  with  God.  The  whole  virtue  would 
be  lost  were  a  conscious  imposition  indulged  in. 
Soliloquy  is  one  thing — prayer  another.  Prayer 
may  be  "  meditative,"  but  even  when  it  is  so,  it  is 
meditation  plus  something  else;  and  it  is  the  plus 
quantity  which  adds  to  human  power  and  wisdom, 
the  wisdom  and  power  of  God. 

Most  assuredly  a  reflex  influence  accompanies 
prayer.  In  this  fact  indeed  is  seen  the  evidence  of 
its  naturalness.  For  reflex  benefit  results  from  the 
normal  exercise  of  every  power  we  possess.  There 
are  no  exceptions.  It  is  true  of  eating,  drinking, 
sleeping,  and  study.  The  grocer  behind  the  counter, 
the  farmer  at  the  plow,  the  merchant  in  his  office, 
have  all  an  ultimate  object  in  view,  yet  derive  posi- 
tive pleasure  in  their  occupation.  If  not,  they  are 
out  of  joint  with  their  business.  An  abnormal  ele- 
ment is  present  somewhere.     Day  and  night  author 


REFLEX  INFLUENCE  OF  PRAYER  121 

and  artist,  financier  and  statesman,  striving  for 
fame,  or  wealth,  or  power,  drink  deep  draughts  of 
pleasure  from  their  very  toil.  Nurse  and  physician 
and  missionary  have  a  similar  experience.  Yet,  in 
every  case  the  ultimate  is  the  supreme  object  sought. 
So  of  prayer;  it  is  a  means  to  an  end,  a  real  inter- 
course with  the  Supreme  Being;  and  is  effective  in 
proportion  as  it  brings  a  human  life  into  conjunction 
with  God.  For  by  this  process  life  is  fulfilled,  and 
the  potential  made  actual.  Implicit  in  the  whole 
economy  of  spiritual  things,  the  impulse  to  pray  is 
deep-seated  in  the  nature  of  man,  and  its  benefits 
readily  apprehended.  Observe  the  philosophy  of 
this.  In  the  words  of  Dr.  Phelps,  "Mind  is  so 
made,  that  it  needs  the  hope  of  gaining  an  object, 
as  an  inducement  to  effort.  Even  so  simple  an 
effort  as  that  involved  in  the  utterance  of  desire,  no 
man  will  make  persistently,  without  hope  of  gain- 
ing an  object.  Despair  of  an  object  is  speechless. 
So  if  you  wish  to  enjoy  prayer,  you  must  first  form 
to  yourself  such  a  theory  of  prayer, — or  if  you  do 
not  consciously  form  it,  you  must  have  it, — and 
then  you  must  cherish  such  trust  in  it,  as  a  reality 
that  you  shall  feel  the  force  of  an  object  in  prayer. 
No  mind  can  feel  that  it  has  an  object  in  praying, 
except  in  such  degree  as  it  appreciates  the  Scriptural 
view  of  prayer  as  a  genuine  thing." 

A  mistake  at  this  point  would  be  fatal.  Prayer 
is  not  beating  the  air — is  not  eating  ashes.  More 
than  meditation,  or  soliloquy,  prayer  cannot  pro- 
duce the  results  ascribed  to  it  unless  it  be  veritably 
a  communion  of  a  human  spirit  with  the  Divine. 


122    INTEE-COMMUNION  WITH  GOD 

Oh,  make  no  error  here.  Let  no  false  conceptions 
linger  unexamined.  Give  the  heart  a  chance  to  be 
true  to  itself.  It  will  not  mislead  you.  As  true  as 
the  needle  to  the  pole,  it  will  seek  God,  and  feel  the 
thrill  of  life.  By  doing  His  will,  we  learn  of  the 
doctrine  whether  it  be  true.  Trusting  our  tenden- 
cies, and  testing  them  in  real  experience,  is  the  only 
method  of  ascertaining  the  powers  possessed  by  our 
faculties.  Faith  is  no  exception  to  the  general  rule. 
Our  conviction  on  this  point  must  be  as  definite 
and  as  fixed  as  our  trust  in  the  evidence  of  our 
senses.  It  must  become  as  natural  to  us  to  obey 
one  as  the  other,  if  we  suffer  our  faith  to  drop 
down  from  the  lofty  conception  of  prayer  as  having 
a  lodgment  in  the  very  counsels  of  God,  by  which 
the  universe  is  swayed,  the  plain  practicalness  of 
prayer  as  the  Scriptures  teach  it,  and  as  prophets 
and  apostles,  and  our  Lord  Himself  performed  it, 
drops  proportionately — and  in  that  proportion  our 
motive  to  prayer  dwindles.  Of  necessity,  then,  our 
devotions  become  spiritless.  We  cannot  obey  such 
faith  in  prayer,  with  any  more  heart  than  a  man 
who  is  afflicted  with  double  vision  can  feel  in  obey- 
ing the  evidence  of  his  eyes.  Our  supplications 
cannot,  under  the  impulse  of  such  a  faith,  go,  as 
one  has  explained  it  "in  a  right  line  to  God — they 
become  circuitous,  timid,  heartless.  They  may  so 
degenerate  as  to  be  offensive,  'like  the  reekings  of 
the  Dead  Sea'"  ("The  Still  Hour,"  p.  40). 

Elsewhere  are  treated  those  fundamental  mys- 
teries which  haunt  the  thoughtful,  and  repeatedly 
reappear  on  the  most  inopportune  seasons.    The 


REFLEX  INFLUENCE  OF  PRAYER  123 

reader  is  invited  to  avail  iiimself  of  such  aid  as  may 
there  be  found;  for  at  some  time  every  intelligent 
soul  is  bound  to  think  himself  into  the  essential 
truths  of  this  supreme  subject.  (^Vide  "  The  Mys- 
teries of  Prayer,"  Chaps.  XVII  and  XVIIl.) 


XIV 
THE  ACCUMULATIVE  POWER  OF  PRAYER 

To  perceive  a  truth  is  one  thing;  to  appreciate  it 
another;  higher  still  is  the  endeavour  which  would 
appropriate  it  for  one's  own ;  but  highest  is  that  con- 
tinued exercise  by  which  an  ideal  is  pursued  till  it 
becomes  part  of  one's  life;  embodied  in  the  flesh — 
incarnated  in  a  personality. 

This  process,  from  perception  to  possession,  we 
are  all  familiar  with,  under  the  name  of  habit.  To 
this  end  Jesus  spake  a  parable  that  men  ought  always 
to  pray  and  not  to  faint.  For  by  so  doing  what 
there  is  in  prayer  blossoms  into  experience  and 
bears  fruit  in  the  world.  If  any  one  would  estimate 
the  regal  force  resident  in  a  worthy  habit,  let  him 
ponder  for  a  moment  the  terrible  tyranny  of  an  evil 
one.  We  forget  the  tremendous  power  of  the 
good,  because  of  its  very  beneficence;  but  the  cruel 
increasing  pain  of  an  evil  habit  will  not  permit  its 
mastery  to  be  forgotten.  Yet  the  good  is  as  good, 
as  the  bad  is  bad — and  better.  Singular  it  is,  that 
the  full  worth  of  habit  is  appreciated  in  so  many 
walks  of  life,  yet  so  culpably  neglected  in  others. 

Habit  may  be  viewed  in  two  relations:  the 
human,  and  the  divine. 

From  the  htnnan  standpoint,  habit  is  the  repeated 
and  intelligent  process  by  which  men  attain  facility, 

124 


POWER  OF  PEAYER  125 

speed,  precision  and  skill  in  the  performing  of  diffi- 
cult operations.  It  is  the  continued  exercise  by 
which  men  grow  to  increased  strength.  Habit 
simplifies  movements,  tending  to  make  men  auto- 
matic, as  well  as  effective,  along  the  line  of  their 
specialty.  Moreover,  with  care  and  efficiency  arises 
the  sense  of  pleasure.  A  man  is  a  "bundle  of 
habits,"  happy  and  useful  or  useless  and  miserable, 
according  to  his  making. 

From  the  Divine  standpoint,  habit  is  nature's  way 
of  storing  up  past  endeavour  in  a  human  treasury. 
Not  an  iota  is  lost.  Habit  is  God's  way  of  gather- 
ing the  scattered  energies  of  raw  human  ability, 
and  compressing  them  into  a  consistent  self-con- 
scious character.  Developing  men  morally,  as 
surely  as  it  does  physically,  habit  fortifies  a  man 
for  the  hour  of  trial,  entrenches  him  against  tempta- 
tion, and  equips  him  for  performing  heroic  duty  in 
sudden  crises.  It  is  this  cumulative  quality  of  habit 
that  reveals  its  inestimable  force;  for  it  is  God's 
method  of  making  a  sum  total,  refined  and  effective, 
of  all  the  powers  with  which  life  is  invested;  so 
that  the  aggregate  force  of  a  man's  whole  history 
can  be  concentrated  into  a  single  blow  at  the 
supreme  moment,  or  at  any  moment. 

Which  view  of  habit  is  the  more  appreciated  in 
common  life  is  attested  by  the  aims  of  the  ordinary 
citizen,  and  by  those  world-embracing  institutions 
that  mark  our  age  as  commercial  and  industrial. 
That  the  other  view  is  of  paramount  importance  is 
evidenced  by  the  fact  that  by  universal  consent  a 
people  ought  to  be  moral  and  heroic.    In  brief,  one 


126    INTER-COMMUNION  WITH  GOD 

element  in  habit  is  prized  and  sedulously  applied  as 
a  means  to  wealth.  The  other  ought  to  be  even 
more  prized,  and  as  eagerly  appropriated  as  a  means 
to  spiritual  power. 

Both  of  these  inherent  properties  of  habit  deserve 
consideration  because  they  play  an  important  part, 
first  in  making  character  effective;  and  second  in 
making  it  a  continual  development.  Of  the  first 
point  an  excellent  illustration  is  to  hand  in  the  ex- 
perience of  the  musician.  Three  things  must  he  do 
to  attain  proficiency.  He  must  master  himself;  his 
instrument;  and  the  theory  of  music.  Then,  the 
music  he  thinks  will  fall  almost  automatically 
from  his  fingers,  through  the  instrument,  in  en- 
trancing harmonies.  He  holds  such  a  relation  to 
the  laws  of  music,  and  the  means  of  its  expression, 
that  his  thought  and  feelings  quite  naturally  become 
objective  or  actualized  in  music. 

To  follow  the  analogy.  The  man  who  would  be 
effective  in  prayer  must  be  one  with  God — in  heart 
and  thought;  and  then  so  execute  his  thought  and 
feeling,  that  God's  will  becomes  objective  in  deeds 
and  movement.  It  is  not  sufficient  for  him  to  know 
the  theory  of  prayer;  he  must  so  apply  it  to  the 
practical  interests  of  life,  that  the  words  of  his 
worship,  and  the  work  of  his  hands,  shall  be  har- 
monious. Nor  are  there  so  few  who  have  approxi- 
mated this  divine  skill  as  might  be  supposed. 
Sainthood  often  practices  an  unostentatious  min- 
istry. But  never  arose  worship  like  incense  from  a 
useful  life,  except  where  comprehensive  prayer  was 
made  a  daily  exercise;  where  the  pleading  was  — 


POWER  OF  PRAYER  127 

"  Lord,  help  us,  this  and  every  day, 
To  live  more  nearly  as  we  pray." 

f 

For  by  its  very  nature  communion  can  be  per- 
fected only  wiien  the  entire  faculties  of  the  wor- 
shipper harmoniously  co-operate  in  loyal  and  prac- 
tical service  of  God. 

The  second  truth,  and  that  which  above  all  here 
concerns  us,  is  what  may  be  termed  the  divine  pur- 
pose of  habit;  its  tendency  to  project  itself  beyond 
the  present,  carrying  its  wealth  into  the  future. 
God's  interest  in  making  the  human  soul  a  reservoir 
capable  of  retaining  all  the  good  stored  therein,  and 
ever  bearing  interest  for  the  to-morrows  of  time,  and 
the  glory  of  eternity,  seems  scarcely  to  have  dawned 
upon  men.  At  least  it  has  awakened  no  enthusiasm. 
How  many  Christians  after  a  day  of  patient  trial,  or 
toilsome  endeavour,  glory  in  the  fact  that  all  day 
long  they  have  been  laying  up  virtue  for  the  present, 
and  enriching  the  entire  inheritance  of  the  future? 
Yet  in  this  very  principle,  imbedded  in  the  heart  of 
life's  laws,  we  glean  something  of  the  Godlike- 
ness  and  immortality  of  the  soul.  It  never  loses 
anything  good  impressed  upon  it.  Every  addition 
makes  it  more  divine.  "  Reflecting  as  a  mirror  the 
glory  of  the  Lord,  we  are  transformed  into  the 
same  image  from  glory  to  glory."  The  daily  per- 
formance of  duty  lays  up  treasure  in  the  soul,  as 
daily  exercise  stores  energy  in  the  muscles,  or  skill 
in  the  nerves;  and,  with  it  all,  brings  our  powers 
into  submission  to  Christ.  Every  minute  is  precious ; 
every  deed  tells  on  eternity,  either  for  gain  or  for 
loss.    Not  an  evil  thought,  not  an  unworthy  inten- 


128     INTER-COMMUNION  WITH  GOD 

tion,  but  reduces  the  soul's  power,  and  tarnishes  its 
beauty.  Surely  here  is  a  thought  calculated  to 
arrest  attention,  for  it  bears  on  all  the  tenses  of  the 
blessed  life.  Every  day  adds,  or  subtracts,  some- 
thing from  both  earth  and  heaven.  Yet  how  care- 
lessly we  live  !  and  oh!  how  badly  we  mismanage 
our  praying!  Many  neglect  communion  till  dis- 
tress drives  them  to  the  throne.  But,  alas!  no 
sudden  forcing  in  an  emergency  can  compensate  for 
lack  of  mental  and  spiritual  discipline.  Constant 
communion  is  essential  to  continuous  development. 
He  who  weaves  himself  by  daily  growth  to  onward, 
upward  forces,  feels  secure  even  in  the  hour  of  trial. 
He  who  lapses  till  the  stress  shall  fall  has  no  grip  of 
"abiding"  things.  He  is  not  anchored  to  that 
which  is  within  the  vale.  Strain  brings  to  him  con- 
fusion and  defeat. 

"  But  surely,"  exclaims  one,  "  God  does  not  want 
us  to  go  to  such  pains  about  prayer.  If  a  soul  is 
earnest  is  not  that  enough  ?  "  No,  it  is  not.  It  is 
good  enough  for  a  pagan,  or  for  a  child;  but  you  are 
neither.  Possession  of  intelligence  involves  respon- 
sibility, just  as  possession  of  wealth  does.  The 
prayer  of  a  rich  man  has  full  weight  only  when  en- 
dorsed by  his  wealth;  and  the  intelligent  man's 
prayer  must  match  his  powers  in  every  way,  or  be 
wanting.  Prayer  is  a  dealing  with  God,  and  has 
worth  only  as  it  has  worth  in  His  sight.  "Be  not 
deceived,  God  is  not  mocked."  The  precise  weight 
of  every  prayer  is  known  at  the  only  place  where  it 
can  pass  current.  We  are  not  expected  to  remain 
"babes"  in  Christ;  but  are  specifically  enjoined  to 


POWER  OF  PRAYER  129 

grow;  to  seek;  to  press  forward.  "  Wherefore  let 
us  cease  to  speak  of  the  first  principles  of  Christ,  and 
press  on  unto  perfection"  (Heb.  6:  i). 

Aye.  God  would  have  us  take  pains  "watching 
unto  prayer,"  "steadfast  in  prayer,"  "fervent  in 
spirit,"  and  importunate  with  the  widow's  impor- 
tunity; hungering,  thirsting,  panting,  striving. 
There  is  no  lassitude  in  language  like  that.  "  What 
God  requires  and  looks  at,"  says  Bishop  Hall,  "is 
neither  the  arithmetic  of  our  prayers, — how  many 
they  are;  nor  the  rhetoric  of  our  prayers — how  elo- 
quent they  be;  nor  the  music  of  our  prayers — how 
sweet  our  voice  may  be;  nor  the  topic,  nor  the 
method,  nor  even  the  orthodoxy  of  our  prayers," 
but  what  He  does  require  is  sincerity  in  desire,  and 
consistency  in  conduct.  The  one  habit  in  prayer 
most  desirable  is  intense  reality.  Mean  it;  be  it. 
So  long  as  prayer  is  kept  in  the  realm  of  the  emo- 
tional, and  dissevered  from  the  work  of  the  world, 
so  long  will  it  be  misleading  to  the  worshipper,  and 
a  dishonour  to  God.  The  young  Hebrew  who  in- 
quired about  eternal  life  could  be  "  perfect "  only  by 
dedicating  his  wealth  to  the  kingdom.  Had  he  not 
possessed  riches  he  might  have  been  perfect  on  a 
different  plane;  but  in  Christ's  eyes  he  could  not 
keep  his  wealth  outside  of  his  responsibility. 

Of  cloud-land  prayer  the  church  has  enough,  but 
of  that  spiritual  striving  which  lays  hold  on  all  the 
forces  of  God,  recognizing  that  the  kingdom  of 
heaven  touches  the  soil  and  should  include  all  har- 
vests and  all  activities,  she  has  great  and  crying  need. 
So  soon  as  the  church  is  wholly  devoted  to  God  the 


130     INTER-COMMUNION  WITH  GOD 

world  will  speedily  be  brought  to  His  feet.  The 
power  is  waiting,  but  it  can  only  be  applied  through 
individuals;  and  the  "units"  are  not  ready. 

It  behooves  us  to  remember,  that  more  than  we 
are  accustomed  to  think,  our  moods  and  variations, 
our  dejections  and  exultations,  depend  upon  our  re- 
lation to  God.  In  other  words  upon  our  communion. 
Elijah  on  Carmel  and  Elijah  under  the  juniper  bush 
is  the  same  man — with  a  difference.  The  trolley 
car  in  circuit,  and  out  of  it,  is  the  same  car, 
with  a  difference.  Elijah  in  the  wilderness  feels 
he  is  alone,  and  is  weak;  Elijah  on  Carmel  felt 
God  was  with  him,  and  was  strong.  In  his 
case  and  in  ours,  we  must  bear  in  mind  that 
physical  conditions  affect  spiritual  tone,  for  the  hu- 
man body  is  a  factor  in  communion.  But  look  at 
Calvin!  Half  sick  most  of  his  life,  nevertheless  God 
projected  Himself  through  that  shattered  body  across 
all  succeeding  centuries.  The  fitness  of  the  vessel 
is  chiefly  its  moral  purity.  God  can  compensate  for 
muscle,  better  than  for  any  other  lack,  but  a  vessel 
must  be  unto  honour  to  be  meet  for  the  iMaster's 
use. 

If  we  had  nothing  but  the  maxims  of  men  such  as 
"Practice  makes  perfect,"  "Experience  teaches," 
"Habit  is  second  nature."  we  might  apply  these 
to  our  prayer-experience  and  be  wiser  than  we  are. 
But  our  supreme  authority  must  ever  be  the  voice 
that  speaks  "as  never  man  spake."  Jesus  would 
take  us  away  from  the  Old  Testament  rules  of 
prayer,  up  to  the  New  Testament  principles  of  com- 
munion.    Under  the  old  dispensation  certain  hours 


POWER  OF  PRAYER  131 

were  known  as  "the  hour  of  prayer."  The  Psalm- 
ist's prayer  regulation  was  "evening  and  morning 
and  at  noonday."  "Three  times  a  day,"  "Seven 
times  a  day,"  etc.  But  transcending  rules  Jesus  an- 
nounces the  principle,  "  Men  ought  always  to  pray  " 
(Luke  18:  i),  "Pray  without  ceasing,"  "Continue 
steadfastly  in  prayer"  (Col.  4:2),  "Instant  in 
prayer"  (Rom.  12:12).  "  Praying  always  with  all 
prayer  and  supplication"  (Eph.  6:  18),  "Rejoice 
in  the  Lord  alway,"  etc. 

Herein  we  see  the  spirituality  of  the  act  and  the 
reality  of  the  thing.  As  Professor  Elmslie  has  pointed 
out  "prayer  without  ceasing  would  be  impossible, 
if  prayer  were  an  overt  act,  a  posture  of  the  body, 
an  occupation  of  the  lips,  but  not  so  if  prayer  is  an 
attitude  of  the  soul,  a  temperament  or  disposition  of 
the  spirit."  In  God's  sight  a  man's  prayers  are  the 
active  endeavours  of  his  will,  the  set  purpose  of  his 
life,  the  warm  love  of  his  whole  nature.  Without 
doubt  where  the  silent  resolution  exists,  there  will 
be  also  "the  fruit  of  the  lips."  How  true  is  Ruskin's 
remark,  "There  is  nothing  so  small  but  that  we  may 
honour  God  by  asking  His  guidance  of  it,  or  insult 
Him  by  taking  it  into  our  own  hands." 

In  fine,  the  worth  of  habitual  communion  is 
attested  by  the  fact  that  where  the  soul  of  devotion 
exists,  the  whole  life  becomes  a  continuous  living 
prayer.  To  such  an  extent  is  this  true  that  when 
the  habit  of  communion  is  once  formed,  it  is  often 
found  difficult  to  distinguish  between  meditation 
and  prayer.  Our  planning  and  thinking  are  so  sub- 
mitted to  God  for  His  guidance  that  it  takes  on  the 


132    INTER-COMMUNION  WITH  GOD 

nature  of  communion.  Unconscious  prayer,  like 
unconscious  breathing,  is  the  constant  exercise  of 
the  trustful  soul.  Dwelling  in  a  spiritual  atmosphere 
we  partake  of  its  vitalizing  influence.  And  when 
we  comje  to  conscious  communion,  so  far  from 
urging  personal  ends,  we  acquiesce  in  the  Divine 
will,  desiring  God  to  direct  our  thinking  and  to  act 
through  our  activity. 

Mighty  the  difference  between  a  struggling  be- 
liever whose  prayers  are  chiefly  petitions,  and  the 
saint  who  has  so  entered  the  fullness  of  God  that  his 
devotions  express  the  fullness  of  his  soul  rather  than 
its  emptiness.  The  latter  state  represents  the  cumu- 
lative power  attained  by  continued  intercourse. 

Habit,  it  will  be  observed,  is  more  than  a  repeti- 
tion, it  is  a  growth.  More  than  a  growth,  it  is  a 
rational  process.  More  than  a  rational  process,  it  is 
a  divine  method  by  which  God  lays  up  divine  treas- 
ure in  earthen  vessels;  so  that  every  worthy  wish 
and  every  loyal  endeavour  of  earth  tells  on  the  heaven 
that  awaits  us  and  enriches  the  eternity  before  us. 


PART  THREE 

God's    Communion  with   Men — Its   Mystery, 
Power,  and  Practical  Operation 


"  The  chief  end  of  every  real  religion  is  to  secure  God's  com- 
munion with  each  individual  soul,  and  every  devout  man  knov^s 
that  he  himself  cannot  bring  about  that  communion,  but  that  God 
does  it  for  him.  This  act  of  God  is  that  revelation  on  which  the 
reality  of  all  religion  rests.  In  the  soul  of  the  man  who  stands 
amid  such  revelation,  religion  is  established ;  and  that  participa- 
tion in  the  divine  life,  towards  which  our  religious  longing  yearns, 
consists  in  a  man's  becoming  conscious  that  he  means  something 
to  God,  and  that  God  is  entering  into  communion  with  him." 
—Hermann. 


XV 
GOD'S  COMMUNION  WITH  MEN 

That  memorable  "last  night"  before  our  Sa- 
viour's betrayal  was  made  greatly  rich  with  pro- 
phetic utterance.  Not  only  did  He  assure  the  dis- 
ciples of  His  personal  return,  but  He  also  promised 
the  Holy  Spirit  as  an  abiding  Comforter,  and  con- 
tinued Revealer.  "  1  have  many  things  to  say  unto 
you  but  ye  cannot  bear  them  now.  Howbeit  when 
He,  the  spirit  of  truth  is  come.  He  shall  guide  you 
into  all  truth  for  He  shall  not  speak  from  Himself. 
...  He  shall  glorify  Me  for  He  shall  take  of 
Mine,  and  shall  declare  it  unto  you  "  (John  1 6 :  1 2-14). 

Such  was  the  remarkable  promise  regarding  the 
things  they  were  not  then  able  to  receive,  but  which 
were  later  to  be  imparted.  Slow  were  the  disciples 
to  grasp  the  significance  of  this,  our  Lord's  last 
promise  and  bequest.  Even  yet  the  Church  fails  to 
appreciate  the  prominent  place  God's  communion 
with  men  is  intended  to  occupy  in  the  Christian 
dispensation.  We  are  like  the  ancients.  They  be- 
lieved that  men  anywhere,  everywhere,  could  com- 
municate with  God.  There  was  no  trouble  about 
that.  Heathen  and  Hebrew  alike  believed  that 
much.  For  where  no  definite  teaching  had  been 
received,  intuition  reached  to  God,  and  man's 
slower  thinking  followed  his  intuition  in  the  right 
direction.  But  concerning  God's  communications 
135 


136    INTER-COMMUNION  AVITH  GOD 

to  men  it  was  different.  That  was  regarded  as  a 
special  experience;  requiring  a  special  place,  special 
circumstances,  and  a  special  type  or  order  of  man. 
For  example,  in  the  Mosaic  dispensation  Jehovah 
appointed  a  definite  place  of  meeting  where  He 
would  communicate  with  His  people — at  a  certain 
time — and  through  a  certain  person. 

"  And  Thou  shalt  put  the  Mercy-seat  above,  upon 
the  ark;  and  in  the  ark  Thou  shalt  put  the  testimony 
that  1  shall  give  thee.  And  there  I  will  meet  with 
thee,  and  I  will  commune  with  thee  from  above 
the  Mercy-seat,  from  between  the  two  Cheru- 
bim    .     .     ."     (Ex.  25: 21,  22). 

Observe,  this  is  not  the  place  where  men  went  to 
commune  with  God.  They  could  do  that  from  the 
Judean  hills,  or  from  a  foreign  land,  but  this  is  the 
place  where  God  comes  to  them.  "There  I  will 
meet  thee"  and  "I  will  commune  with  thee." 
Only  the  High  Priest,  indeed,  could  ever  see  the 
Shekinah  glory.  All  others  were  excluded  from  the 
Holy  of  Holies,  and  even  the  High  Priest  could  en- 
ter it  but  once  a  year — and  then  with  washings,  and 
robings,  and  sacrifices  special.  All  was  special, 
even  the  name  "Jehovah"  was  rarely  pronounced 
by  the  Jew.  It  was  regarded  too  sacred.  Such 
was  the  distance  and  rarity  of  God's  communica- 
tions to  men.  Hebrew  history  had  often  been 
brightened  by  messages  and  visits  from  God,  only 
it  must  be  observed,  these  visits  were  regarded  as 
special.  Noah,  Abraham,  Jacob,  Joseph  received 
visitations  from  the  spirit  world.  God  spake  with 
Moses  face  to  face,  till  his  countenance  "shone" 


GOD'S  COMMUNION  WITH  MEN    137 

with  reflected  glory,  Israel  was  guided  through  the 
wilderness  by  a  pillar  of  fire  which  they  knew  to  be 
luminous  with  Jehovah's  presence,  yet  the  people 
said,  "Let  not  God  speak  to  us  lest  we  die."  In 
dreams  and  visions  of  the  night  God  had  come  to 
Samuel,  and  Nathan,  and  Solomon.  All  the  proph- 
ets were  spirit-moved,  "  For  holy  men  of  old  spake 
as  they  were  moved  by  the  Holy  Spirit."  But  in 
all  this  the  common  people  had  no  part.  They  were 
not  ready  for  it.  They  were  afraid.  Prophet, 
priest,  and  seer,  could  come  to  them  with  God's 
messages,  but  they  expected  none  themselves.  If 
any  man  ever  enjoyed  such  an  experience  he  was 
forthwith  elevated  to  a  new  status,  and  separated 
from  the  people  by  his  experience. 

But  not  forever  was  such  a  condition  of  things  to 
last.  God  has  continually  been  coming  nearer  to 
men.  The  woman  at  the  well  by  her  question  indi- 
cated what  the  condition  of  the  past  had  been. 
Jesus  by  His  answer  portrayed  what  that  of  the 
future  should  be.  Where  ought  men  to  worship? 
Neither  at  Jerusalem  nor  in  this  mountain  especially, 
but  "the  hour  cometh  and  now  is,  when  the  true 
worshipper  shall  worship  the  Father  in  spirit  and 
truth."  Not  in  bleeding  and  burning  sacrifices  on 
any  special  altar,  but  universally  with  a  pure  heart. 
The  Temple  shall  be  destroyed,  its  altar  abolished, 
its  sacrifices  discontinued,  but  the  earth  shall  be 
filled  with  the  glory  of  the  Lord.  Symbol  and  type 
had  pointed  to  a  universal  reality,  and  now  the 
world  was  to  awake  to  its  presence.  Our  Lord's 
prophecy  began  to  be  felt  from  the  moment  of  its 


138    INTER-COMMUNION  WITH  GOD 

utterance.  Its  fuller  significance  burst  upon  men  at 
Pentecost,  but  had  it  not  been  for  the  Stephens, 
and  Philips,  the  Apostles,  and  more  especially  Paul, 
we  should  have  continued  to  think  of  it  as  some- 
thing special,  for  a  special  class  of  persons;  as  in- 
deed we  do;  and  even  yet  scarcely  realize  that 
God  is  trying  to  hold  personal  communion  with  us 
all. 

We  learn  the  alphabet,  that  we  may  read  His 
written  Oracles.  We  cultivate  our  senses  that  na- 
ture's mystic  meaning  may  come  upon  us  working 
the  magic  of  its  subtle  beauty.  But  we  do  not  ap- 
preciate the  fact  that  He  who  speaks  indirectly  to  us, 
through  nature,  and  the  prophets,  is  waiting  to 
speak  to  us  Himself.  Were  we  but  ready  to  give 
Him  audience,  we  too  surely  should  receive  com- 
munications from  Him. 

What  Moses  saw,  prepared  him  for  the  message 
from  the  burning  bush.  But  every  bush  is  "  aflame 
with  God,"  and  every  saint  prepared,  may  hold 
audience  with  the  King.  The  startling  truth  is, 
God  wishes  to  speak  to  every  man.  This  is  the 
meaning  of  Pentecost,  and  the  fulfilment  of  Joel's 
noble  prophecy,  "And  it  shall  come  to  pass  after- 
wards that  1  will  pour  out  My  spirit  upon  all  flesh; 
and  your  sons  and  your  daughters  shall  prophesy, 
your  old  men  shall  dream  dreams,  your  young  men 
shall  see  visions."  That  is,  shall  receive  from  God 
communication  by  a  spiritual  intercourse.  "And 
also  upon  the  servants,  and  upon  the  handmaidens 
(/.  e.,  the  humble  and  uncultured  people)  in  those 
days  will  I  pour  out  My  spirit"  (Joel  2:28,  29). 


GOD'S  COMMUNION  WITH  MEN    139 

This  remarkable  prophecy  would  mean  nothing  if 
it  referred  to  a  few  special  messages  to  a  few  select 
persons.  That  was  common  to  the  past.  It  would 
mean  less  than  it  does  if  it  referred  merely  to  the 
experience  of  the  disciples  at  Pentecost,  it  has  a 
wider  application,  and  refers  to  a  more  universal 
outpouring  of  God's  spirit  upon  men. 

Nor  does  it  refer  to  some  unconscious  coming  of 
God  to  His  people.  Such  an  interpretation  is  inade- 
quate. It  would  not  fulfil  the  terms  of  the  proph- 
ecy. It  is  only  as  consciousness  awakens  to  truth, 
that  revelation  becomes  possible.  No  age  has  been 
without  Divine  revelation.  Yet  the  age  of  the 
Spirit,  according  to  promise  and  prophecy,  should 
exceed  all  others  in  such  bestowment.  Our  appre- 
ciation of  the  written  revelation  must  not  obscure 
the  fact  of  Universal  revelation.  The  Sacred  oracles 
as  special  and  unique  have  a  place  all  their  own, 
but  they  attest  earlier,  and  predict  wider  revelations, 
and  declare  that  the  same  Spirit  who  inspired  these 
pages  is  finally  given  as  the  indwelling  Presence  to 
every  believer.  Scarcely  should  it  require  argument 
to  show  that  revelation  of  God  must  be  continuous. 
That  is  implied  in  personal  development;  and  in  the 
diversity  of  individuality.  It  is  implied  in  all  ad- 
vance, and  enlightenment,  whatsoever.  Every  new 
truth  and  law  of  the  universe  enlarges  and  enriches 
our  conception  of  God.  Nor  do  we  appreciate  at 
their  true  worth  Galileo,  Copernicus,  Kepler,  New- 
ton and  La  Place,  unless  we  perceive  this.  If  revel- 
ation was  once  possible  at  any  time,  or  anywhere, 
it  must  always  be  an  operative  principle;  else  the 


140    INTER-COMMUNION  WITH  GOD 

unity  of  the  universe  would  be  disproved.  But 
coming  to  closer  quarters  with  our  Lord's  direct 
promise  we  have  the  assurance  that  "  When  He, 
the  Spirit  of  truth  is  come  He  will  guide  you  into 
all  truth."  This  promise  is  made  to  all  God's  peo- 
ple and  refers  to  spiritual  revelation.  Until  "all 
truth  "  is  discovered  He  is  to  be  our  guide,  effecting 
within  us  conviction  of  sin  when  we  are  morally 
wrong;  granting  us  wisdom  in  intellectual  perplex- 
ity; bestowing  comfort  and  peace  where  each  is  re- 
quired; and  remaining  with  us  as  God's  own  Life. 
As  though  to  meet  the  very  inertia  which  regards 
God,  who  once  spoke  to  men,  as  now  altogether 
voiceless,  the  closing  book  of  Scripture  represents 
Him  as  appealing  to  be  heard.  "  Behold  I  stand  at 
the  door  and  knock;  if  any  man  hear  My  voice  and 
will  open  the  door  I  will  come  in."  Not  to  the  un- 
converted was  that  Laodicean  message  sent.  It  was 
addressed  to  God's  own  people  who  were  keeping 
Him  out  of  their  lives  just  as  we  are.  What  more 
graphic  portrayal  of  God's  desire  to  commune  fa- 
miliarly with  us  could  be  imagined?  What  more 
accurate  indication  of  our  cold  indifference  to  His 
advance  ?  We  keep  Him  knocking,  knocking,  and 
will  not  be  persuaded  that  we  could  "  hear  His 
voice  "if  we  wished  to;  nor  do  we  really  believe 
that  our  communion  is  inter-communion,  a  true 
"fellowship  "  with  God. 

Now,  in  order  that  these  spiritual  communications 
should  be  intelligible,  it  is  not  necessary  that  a  voice 
should  break  the  vibrant  air,  nor  that  God  should 
speak    in    any    particular  language,    but  that  the 


GOD'S  COMMUNION  WITH  MEN    141 

Eternal  should  make  Himself  understood  by  us  un- 
mistakably. "And  God  spake  to  Moses."  How? 
Not  always  by  an  audible  voice.  God  spake  to 
Samuel  also,  and  in  such  a  way  that  he  heard  what 
Eli  could  not  hear,  though  both  dwelt  in  the  same 
tabernacle.  Paul  knew  not  whether  he  was  in  the 
body  or  out  of  it,  but  he  received  the  message, 
"My  grace  is  sufficient  for  thee"  (Vide  2  Cor.  12). 
And  even  when  the  audible  voice  was  perfectly 
clear  to  him,  as  at  his  conversion  on  the  Damascus 
road,  to  others  it  was  not  intelligible.  All  that  revel- 
ation requires  is  that  God  should  impress  His 
thought  upon  a  human  soul.  It  may  be  by  voice 
and  vision,  or  it  may  not  be.  It  may  be  accompa- 
nied by  fire  and  whirlwind  and  earthquake;  or  it 
may  be  by  a  still  small  voice  within — but  we  recog- 
nize it  as  God's.  Because  spiritual  intercourse  is 
immediate  it  must  frequently  be  an  indefinable  con- 
sciousness. It  may  be  through  impression,  or  con- 
viction, but  it  comes  with  the  assurance  that  God  is 
speaking.  Thus  we  are  sure  that  it  is  not  some 
other  voice,  nor  merely  our  own  thinking,  but 
rather  a  Voice  that  speaks  with  authority. 

Conscience  helps  us  with  our  spiritual  speech.  It 
knows  in  an  imperfect  way  the  Voice  of  God  and 
impresses  all  men  with  that  feeling;  but  surely  "  he 
who  dwelleth  in  the  secret  place  of  the  Most  High  " 
ought  to  know  and  understand  it  more  freely  than 
he  whose  ear  is  not  alert  for  messages  from  God, 
and  in  whose  heart  expectancy  is  not  alive.  Why 
was  it  written  "Son  of  Man,  all  the  words  that  I 
shall  speak  unto  thee  receive  in  thine  heart  and  hear 


142    INTER-COMMUNION  WITH  GOD 

with  thine  ears  "  ?  (Ezek.  3:10).  Was  it  not  because 
receiving  from  God  is  as  important  a  part  of  com- 
munion as  speaking  to  Him  ?  Without  it  the  act  is 
incomplete,  the  blessing  not  received,  the  heavenly 
intelligence  not  imparted.  Some  one  has  said  that 
"  listening  is  an  art."  But  of  all  the  forms  of  hear- 
ing, seeing  and  knowing,  the  highest  and  most  deli- 
cate is  spiritual.  Now,  regarding  spiritual  percep- 
tion, one  of  the  most  instructive  examples  is  that  of 
the  youthful  Samuel.  To  all  who  would  hear  God's 
voice  his  experience  affords  three  important  lessons. 

(a)  A  certain  preparation  of  the  heart  is  the  first 
essential.  For  in  i  Sam.  3:7,  it  is  written  of  that 
dead  age — "  And  the  word  of  the  Lord  was  precious 
(rare)  in  those  days;  there  was  no  open  vision." 
But  in  Samuel  God  found  a  heart  to  which  He  could 
speak. 

(b)  Samuel  needed  help  to  understand  God. 
"Now  Samuel  did  not  yet  know  the  Lord,"  i.  e.,  in 
this  way.  But  he  listened  to  Eli,  and  Eli,  unable  to 
hear  God  himself,  told  the  boy  what  to  expect,  and 
what  to  do.  So  we  need  besides  expectancy,  famil- 
iarity with  God's  written  revelation  that  we  may  be 
prepared  for  His  inner  voice. 

(c)  in  all  spiritual  things  development  is  possible. 
Experience  teaches.  To  be  prepared  and  expectant 
are  the  earliest  essentials.  The  rest  will  follow 
naturally.  When  it  was  said  the  word  of  the  Lord 
was  "revealed"  unto  Samuel,  the  Hebrew  figure 
concealed  in  the  word  may  be  thus  expressed, 
"The  ear  of  Samuel  was  uncovered  for  the  Lord," 
a  phrase  which  implies  that  if  our  ears  were  open 


GOD'S  COMMUNION  WITH  MEN    143 

for  the  experience  we  should  better  hear  our  Master's 
voice.  Oh!  let  us  no  longer  hesitate  to  believe  it. 
Much  contemplation  of,  and  communion  with  God, 
has  true  transforming  power.  Enoch  "  walked  with 
God,"  and  so  became  meet  for  translation.  Moses 
"  endured  as  seeing  Him  who  is  invisible."  One 
cannot  be  much  with  God  without  having  the  sense 
of  God  grow  upon  him;  and  so  better  coming  to 
understand  Him.  This  was  as  true  of  Edwards, 
Baxter,  Knox,  Whitefield,  and  Luther,  as  of  Paul 
and  John  the  beloved  disciple.  So  indeed,  will  it 
be  for  all  who  earnestly  crave  close  companionship 
with  God.  Oh!  would  that  all  Christian  believers 
were  prepared  to  say  with  trustful,  obedient  Samuel, 
"  Speak,  Lord,  for  Thy  servant  heareth." 

Among  the  higher  stages  of  God's  communion 
with  His  people  dream  and  vision  once  received 
recognition.  Whether  spiritual  experiences  have 
been  withheld  from  sleep,  as  our  skeptical  age 
seems  to  assume,  or  whether  it  is  especially  fitted 
for  that  purpose,  are  questions  not  without  interest. 
Because  we  deem  sleep  a  receptive  period,  we  shall 
consider  it  now. 


XVI 
COMMUNION  IN  SLEEP 

Man  has  not  been  slow  to  avail  himself  of  nature's 
forces  for  the  repair  and  restoration  of  the  body. 
At  regular  intervals  he  submits  himself  to  their 
replenishment,  and  acknowledges  that  without  their 
ministry  he  would  soon  become  a  physical  and 
mental  wreck.     Young's  brief  description: 

"  Tired  nature's  sweet  restorer,  balmy  sleep," 

is  more  scientific  than  poetical.  The  wear,  the 
strain,  the  attrition  of  activity,  constituted  a  drain 
upon  muscular  and  nervous  energy.  When  re- 
cumbent, a  man's  respiration  and  circulation  are 
slower  than  when  standing  erect.  There  is  a 
difference  of  about  four  beats  per  minute.  By 
placing  himself  in  the  hands  of  nature's  restoring 
forces,  gravitation  quells  the  tempest  of  his  blood, 
and  there  is  calm.  Slow  measured  respiration  per- 
mits oxygen  to  come  to  the  rescue  of  the  depleted 
life-current,  and  all  night  long  increases  the  capital 
represented  by  red  blood  corpuscles.  Magnetic  and 
electric  currents  play  upon  him,  helping  to  arrange 
the  disordered  nerve  centres  and  to  strengthen  their 
structure,  for  the  next  day's  strain.  So  that  the  map 
who  was  weary  last  night  arises  refreshed  and 
rehabilitated.  The  regardless  may  not  know  it,  but 
thoughtful  persons  are  aware,  that  forces  not  hii-' 
144 


COMMUNION  IN  SLEEP  145 

own  have  been  at  work  upon  his  organism,  and 
have  lent  their  might  to  increase  his  force. 

Not  otherwise  is  it  in  regard  to  man's  higher 
nature.  His  mind  has  an  environment  as  surely  as 
his  body ;  else  despair  would  be  as  healthful  as  hope. 
Sleep  is  self-surrender  to  powers  above,  and  about 
us;  whose  influence  we  feel,  even  when  uncon- 
scious of  their  source.  An  old  author  of  repute 
writing  half  a  century  ago  raises  the  query,  "Do 
we  ever  pray  in  our  sleep  ?  "  But  answers  in  doubt- 
ful mood,  thinking  that  because  we  "are  uncon- 
scious in  sleep "  therefore  prayer  is  improbable. 
Had  he  put  his  question  differently  the  correct 
response  would  have  been  more  apparent.  "  Is 
there  communion  between  God  and  man  in  sleep  ?" 
To  that  question  at  least  a  few  would  respond  in  the 
affirmative.  Jacob,  and  Samuel,  and  prophets  many ; 
Peter,  and  Ananias,  and  Paul,  received  messages  in 
their  sleep.  And  most  surely  if  such  communion 
should  come  to  us  from  above  it  would  afford  us 
most  welcome  help  in  our  times  of  doubt  and  per- 
plexity. Certain  it  is  that  often  we  lie  down  at 
night  distressed,  hemmed  in,  undecided,  our  way 
dark  and  obstructed;  but  we  awake  at  peace  for  the 
light  has  come.  We  are  resolved  what  to  do,  and 
we  go  straight  forward,  forgetful  of  last  night's  dis- 
tress, unthinking  of  the  great  change  that  has  come 
over  us,  satisfied  merely,  or  perhaps  grateful,  that 
we  are  no  longer  in  doubt,  but  seeking  no  ex- 
planation; unconscious  that  God  came  to  us,  as  to 
Jacob,  and  that  the  place  is  a  Bethel.  Yet  our 
tangle  did  not  straighten  itself  out;    nor  was  il; 


146    INTER-COMMUNION  WITH  GOD 

something  we  did  ourselves;  it  was  something 
done  for  us.  That  such  experiences  are  in  accord 
with  spiritual  laws  is  equally  certain.  That  they 
are  altogether  too  rare  is  our  reproach.  Many  of  us 
would  be  glad  if  we  only  thought  about  it,  to 
have  God  come  to  us  in  our  sleep  but  do  we  ex- 
pect it  ? 

Without  being  dogmatic,  it  seems  safe  to  say  that 
physical  theories  are  inadequate  to  account  for  all 
the  phenomena  of  sleep.  Whereas  it  is  commonly 
supposed  that  the  mind  like  the  body  is  quiescent 
in  sleep,  ample  testimony  is  available  to  prove  that 
not  infrequently  it  is  then  most  active.  Thought  is 
not  always  disordered,  and  fortuitous,  as  in  the 
phantasy  of  our  lighter  dreams.  It  often  is  most 
logical  and  cogent.  The  mathematician  solves  in 
his  sleep,  problems  quite  beyond  the  grasp  of  his 
wakeful  thinking.  The  inventor  pursues  his  re- 
search in  sleep,  untrammelled  by  waking  precon- 
ceptions, and  produces  for  the  benefit  of  the  race, 
what  never  before  had  been  thought  out.  Literature 
has  produced  many  examples  of  the  mind's  extra- 
ordinary activity  during  the  unconsciousness  of 
sleep.  "Robinson  Crusoe  "  owes  its  existence  to 
the  night  thoughts  of  Defoe.  "  Rienzi  "  was  the 
"dream  offspring"  of  Lord  Lytton's  brain. 
"Westward  Ho"  came  to  Kingsley  in  his  sleep. 
Edgar  Allen  Poe's  remarkable  poem,  "  The  Bells," 
is  said  to  have  been  composed  in  his  sleep.  Cole- 
ridge's "  Kubla  Kahn  "  remains  unfinished,  because 
after  awaking  from  the  sleep  in  which  it  was  com- 
posed,  his    memory  failed   him  before  he  could 


COMMUNION  IN  SLEEP  147 

"  dash  off "  the  whole  poem,  and  he  was  never  able 
to  complete  it. 

Rev.  W.  Williams  in  his  "Personal  Reminis- 
cences of  Charles  Haddon  Spurgeon "  recounts  a 
singular  experience  of  the  celebrated  Divine  which 
Spurgeon  himself  narrated  to  the  students  of  his 
college. 

"  He  had  visited  the  death-bed  of  a  valued  mem- 
ber of  the  Tabernacle,  and  had  received  from  him  a 
text  with  the  request  that  it  should  be  the  basis  of 
the  sermon  for  the  coming  Sunday  morning.  It  was 
no  unusual  thing  for  the  great  preacher  to  obtain  his 
messages  for  the  people  in  this  way,  and  the  prom- 
ise was  readily  made.  To  get  the  sermon  out  of 
the  text  proved  to  be  a  task  of  extraordinary  diffi- 
culty, and  after  many  fruitless  attempts,  carried  for- 
ward until  late  on  the  Saturday  night,  he  was  ad- 
vised to  retire  to  rest  with  the  promise  of  an  early 
call,  and  in  the  hope  that  in  the  dawning  of  the 
Sabbath  the  needed  light  would  come.  He  was 
not  awakened  until  the  usual  hour  for  rising,  and 
began  to  complain  that  the  promise  had  been 
broken,  when  he  was  asked  to  listen  to  a  few  notes 
on  the  text  which  were  read  from  manuscript  in  the 
reader's  hand.  With  eager  delight  he  exclaimed, 
'  Why  that's  the  very  thing  I  want.  Where  did 
you  get  it  ? '  He  was  then  informed  that  he  had 
preached  the  sermon  during  the  night  while  soundly 
sleeping,  and  his  congregation  of  one  had  acted  as 
reporter"  (pp.  154,  156). 

It  is  well  known  that  the  sleep-walker,  or  som- 
nambulist, exhibits  at  times  more  vitality  and  energy 


148     INTER-COMMUNION  WITH  GOD 

than  he  is  capable  of  in  his  waking  state.  His 
physical  feats  especially  in  dangerous  places  are 
quite  remarkable.  Though  his  eyes  are  closed  "  he 
seems  to  have  in  that  state  perceptions  super- 
naturally  acute.  .  .  .  What  is  more  marvellous 
he  will  write  with  critical  accuracy  in  prose  and 
verse;  he  will  compose  music;  he  will  choose 
from  among  many  specimens  those  best  adapted 
to  the  most  delicate  work,  with  a  promptness 
and  decision  of  which,  when  awake,  he  would 
be  wholly  incapable."' 

in  sleep  the  human  will  is  completely  surrendered; 
yet  what  Wilkinson  calls  "organic  thought"  goes 
on.  "  Concordantly  with  this,"  says  he,  "our 
thoughts  and  judgments  are  marvellously  cleared 
and  arranged  during  that  state;  as  though  a  reason 
more  perfect  than  reason,  and  uninfluenced  by  its 
partialities,  had  been  at  work  when  we  were  in  our 
beds."  "* 

Much  of  the  same  import  is  familiar  to  us  all. 
The  significant  fact  is  that  the  unconscious  thought 
of  profound  sleep  is  both  connected  with  our  past 
life,  and  has  a  bearing  on  its  future.  Moreover,  as 
though  sleep  had  "an  inward  monitor,"  we  rarely 
hesitate  to  draw  a  strong  line  of  demarcation  be- 
tween the  phantasmagoria  of  the  border-land 
sleep  which  immediately  precedes  awakening,  and 
the  occasional  messages  of  deeper  sleep.  There  are 
dreams,  and  dreams.  Most  of  them  pass  with  the 
sleep  in  which  they  live,  or  are  speedily  forgotten. 

1  Bigelow,  "  The  Mystery  of  Sleep,"  p.  31. 

2  Dr.  J.  J.  G.  Wilkinson,  "  Treatise  on  the  Human  Body." 


COMMUNION  IN  SLEEP  149 

But  not  all.  Our  impressions  gained  in  sleep,  often 
exert  a  profound  influence  upon  present  conduct, 
and  upon  future  destiny.  They  come  as  warnings, 
or  incentives  to  action.  Nor  should  this  be  thought 
wonderful.  If  Egypt's  safety  rested  upon  the  dreams 
of  Joseph,  and  his  interpretation  of  Pharoah's  dreams; 
if  our  Saviour's  safety,  and  that  of  the  Magi  de- 
pended on  warnings  given  in  dreams,  why  should 
it  be  deemed  impossible  that  similar  means  should 
be  used  to-day  in  communicating  answers  to  earnest 
prayer.  If  it  be  true  that  "  The  criminal  in  his  sleep 
commits  crimes,"  is  it  not  probable  that  a  devout 
soul  in  his  sleep  communes  with  God  ? 

On  one  hand  devotional  literature,  ancient  and 
modern,  is  rich  with  references  to  spiritual  experi- 
ences, comforting,  enlightening,  and  supporting, 
obtained  in  the  stilly  watches  of  the  night.  On  the 
other  hand  (and  this  is  equally,  if  not  more  sig- 
nificant, for  the  point  under  consideration)  crime- 
haunted  beings  and  all  with  guilty  consciences  find 
the  still  hours  terrible.  Why  so  ?  If  it  be  not  that 
God  and  man  are  closer  face  to  face  in  the  sleeping 
thought.  The  phenomena  of  a  bad  conscience,  and 
the  criminal's  dread  of  approaching  sleep,  speak 
strongly  in  favour  of  the  theory  that  contact  with 
God  is  possible  in  sleep. 

Let  me  quote  in  further  evidence  an  incident 
narrated  in  the  life  of  George  Muller.  "When  he 
wanted  a  site  for  his  orphanage  near  Bristol  he 
called  on  Mr.  Perry  the  owner  of  Ashley  Down. 
Perry  was  not  at  home.  Mr.  Muller  then  went 
down  to  Mr.  Perry's  office,  but  again  missed  him. 


150     INTEE-COMMUNION  WITH  GOD 

Pausing  then  to  reflect  that  perhaps  something 
hinged  upon  this  double  disappointment  he  re- 
solved to  wait  till  the  next  day  before  pursuing  the 
matter  further.  This  he  did  and  next  morning  found 
the  owner  at  home.  On  being  ushered  into  his 
sitting-room  Mr.  Perry  said,  'Ah!  Mr.  Muller,  I 
know  what  you  have  come  to  see  me  about;  you 
want  to  buy  my  land  on  Ashley  Down.  I  had  a 
dream  last  night  and  1  saw  you  come  in  to  purchase 
my  land  for  which  1  have  been  asking  ;^2oo  per 
acre;  but  the  Lord  told  me  not  to  charge  you  more 
than  ^120  per  acre,  and  therefore  if  you  are  willing 
to  buy  at  that  price  the  matter  is  settled.'  And 
within  ten  minutes  the  contract  was  signed." ' 

No  one  doubts  that  such  experiences  have  oc- 
curred. Since  the  Scriptures  are  given  for  our  guide, 
we  may  feel  that  similar  singular  messages  must  be 
rare;  but  the  question  does  God's  spirit  commonly 
move  on  ours  in  sleep  is  worth  serious  consideration. 
We  are  not  anxious  to  prove  that  it  does.  In  the 
nature  of  the  case  only  personal  experience  could 
avail  to  attest  or  disprove  the  theory.  But  the 
Scriptures  reveal  that  God  has  not  infrequently 
visited  man  in  the  night  watches,  with  messages 
of  supreme  moment.  Psychological  data  indicate 
that  the  mind  is  impressionable  in  sleep,  and  some 
students  who  have  studied  the  question  believe  with 
lamblicus,  that  — 

"  The  night-time  of  the  body  is  the  daytime  of  the  soul." 

In  "The  Mystery  of  Sleep"  Mr.  Bigelow  argues 

'  Pierson,  "  George  Muller  of  Bristol,"  p.  407. 


COMMUNION  IN  SLEEP  151 

that    "we    are    developed   spiritually   during   our 
sleeping  hours  as  distinctly  and  as  exclusively  as  we 
are  developed   physically  and  intellectually  during 
our  waking  hours"  (p.  4). 
Dante  is  recorded  as  saying,  the  mind  in  sleep, 

"Almost  prophetic  in  its  vision  is." 

The  Psalms  contain  many  references  to  prayer  and 
meditation  during  the  "night  watches."  David, 
like  Jacob,  realized  that  God  "visited"  him  "in  the 
night."  Moreover,  the  great  Pentecostal  awakening 
which  was  to  usher  in  the  dispensation  of  the  Spirit, 
was  prophetically  described  so  as  to  attract  attention 
to  a  supernatural  intercourse  from  which  our  sleep- 
ing hours  are  not  excluded.  "And  it  shall  come  to 
pass  afterwards  that  I  will  pour  out  My  spirit  upon 
all  flesh;  and  your  sons  and  your  daughters  shall 
prophesy,  your  old  men  shall  dream  dreams,  your 
young  men  shall  see  visions"  (Joel  2:28). 

Does  it  mean  that  the  spirit's  outpouring  is  to 
affect  even  the  sleep  of  God's  people .?  It  widens 
the  scope  of  communion,  and  adds  new  interest  to 
sleep,  to  feel  that  this  is  intended.  Assuredly  too, 
the  soul  does  not  need  the  kind  of  rest  the  body  re- 
quires. Our  immortal  part  cannot  weary.  It  will 
not  want  sleep  in  the  land  where  there  is  "no 
night."  What  the  soul  does  need  is  precisely  what 
could  be  imparted  by  spiritual  intercourse — peace 
and  comfort,  wisdom  and  strength.  If  sleep  is 
divinely  intended  for  spiritual  purposes,  so  that,  ab- 
stracted from  the  things  of  sense  and  time,  the  soul 
may  receive  the  impress  of  God,  then  answers  to 


152    INTER-COMMUNION  WITH  GOB 

prayer  may  be  expected  in  the  night  seasons.  He 
who  retires  with  the  prayer  "  Let  holy  thoughts  be 
ours  when  sleep  o'ertakes  us,"  and  surrenders  his 
soul  to  heavenly  intercourse,  expecting  impressions 
while  asleep,  will  surely  not  always  awake  disap- 
pointed. Thus  also  sleep  will  be  redeemed  from 
merely  physical  uses,  and  devoted  to  spiritual  re- 
newal. Moreover  not  one-third  of  our  time  will  be 
vacant  of  communion,  but  in  reality  we  shall  "  pray 
without  ceasing." 

One  important  truth  remains  for  our  considera- 
tion. So  easy  is  it  to  misinterpret  our  impressions, 
that  great  care  must  be  exercised  in  this  regard. 
F.  B.  Meyer  ^  gives  three  tests  for  recognizing  an- 
swers to  prayer. 

(i)    They  must  be  in  line  with  God's  Word. 

(2)  Granted  under  the  Spirit's  influence. 

(3)  Attested  by  providential  leading. 

Accepting  this  threefold  gauge,  serious  and  con- 
secrated persons  will  not  be  misguided,  nor  will  they 
rudely  step  on  holy  ground.  So  far  as  the  vulgar 
and  regardless  multitude  are  concerned,  who  con- 
sult "dream-books,"  and  fortune-tellers,  to  unravel 
the  tangle  of  unconsecrated  dreaming,  such  folly 
should  not  deter  the  saints  of  God  from  availing 
themselves  of  privileges  divinely  provided  for  them, 
nor  mislead  us  in  the  study  of  a  real  problem.  For 
"  whether  we  wake  or  sleep  we  should  live  together 
with  Him." 

* "  Christain  Living,"  pp.  49,  50. 


XVII 
THE  THREE  MYSTERIES  OF  PRAYER 

All  mystery  whatsoever  confronting  humanity  is 
due  to  partial  knowledge.  Before  anything  can  be- 
come a  mystery  it  must  be  apprehended  at  some 
point — must  so  present  itself  to  the  mind  as  to  form 
a  rational  subject  of  inquiry.  Thus,  imagination  is 
distinguished  from  fancy.  Imagination  works 
among  the  real ;  while  the  children  of  fancy  are  ' '  fan- 
ciful, "  because  they  hold  no  relation  to  reality.  The 
term  "mystery,"  therefore  applies  neither  to  the 
delusions  of  the  insane,  nor  to  the  ungoverned  phan- 
tasy of  the  sane;  but  to  problems  presented  to  our 
intelligence  by  actual  experience.  Even  this  state- 
ment is  a  little  wide  because  man  is  more  than  a 
thinking  being.  He  is  also  emotional,  aesthetic, 
moral  and  religious.  And  his  every  faculty  consti- 
tutes an  avenue  to  some  phase  of  truth.  Every  part 
of  his  nature  also,  except  the  religious,  is  universally 
accredited  trustworthy.  Even  the  religious  sensi- 
bility is  distrusted  but  by  a  minority.  It  is  con- 
ceded that  a  man  approaches  completeness  accord- 
ing as  his  whole  manifold  nature  is  developed.  But 
his  emotional  life  may  (indeed  must)  present  phe- 
nomena not  to  be  passed  upon  by  cold  reason.  And 
he  feels  that  he  would  be  unreasonable  were  he  to 
confine  the  flow  of  his  emotions  to  these  things 
alone  which  his  reason  had  mastered.     Consequently 

153 


154    INTER-COMMUNION  WITH  GOD 

real  experience  involves  problems  which  reason 
alone  is  inadequate  to  investigate.  It  must  be  con- 
tent to  sit  as  but  one  judge  on  the  bench,  guarding 
against  irrational  thought,  but  listening  respectfully 
where  the  aesthetic  or  emotional  or  religious 
"  voices  "  are  alone  competent  to  deliver  judgment. 
Our  security  is  found  in  their  harmony  of  judgment. 
For  violence  will  not  in  our  day  be  suffered  by  rea- 
son. Nor,  if  we  are  true  to  ourselves  by  any  other 
part  of  our  nature.  The  whole  man  must  face  a 
complete  experience,  and  be  true  to  himself  through- 
out. 

Coming  back  therefore  to  our  original  statement, 
a  mystery  is  something  which  impinges  upon  our 
nature  at  some  point,  but  is  largely  unknown.  For 
this  reason  we  may  say  of  the  greater  problems 
pressing  upon  us,  they  are  unfathomable  rather  than 
mysterious.  On  all  hands  we  touch  intelligible 
points,  but  never  limits.  We  apprehend,  though 
we  cannot  comprehend,  the  truth — because  a  finite 
mind  conceives,  but  cannot  measure  the  Infinite. 
The  segment  feels  in  itself  the  nature  of  the  circle, 
and  is  unsatisfied  with  its  partial  condition.  The 
mystery  enveloping  an  immortal  soul  represents  the 
otherwise  inexpressible  hunger  of  its  nature.  It  is 
evidence  at  once  of  the  nature  of  our  being,  and  of 
the  particular  part  of  our  character  which  is  most 
developed — or  mayhap  most  hungry.  Without  its 
oppressive  "delight"  there  could  have  been  no  Gal- 
ileo, no  Newton,  no  Augustine,  no  Columbus,  no 
Edison.  Without  its  inspiration,  no  mathematics 
nor  astronomy;  no  geology  nor  chemistry;  no  phi- 


THREE  MYSTERIES  OF  PRAYER    155 

losophy  nor  science,  nor  religion.  There  is  that 
about  and  above  us  that  is  drawing  our  manhood  to 
fuller  stature.  In  so  far  as  we  respond  to  it,  we  are 
being  prepared  for  a  higher  and  a  larger  life  here, 
and  hereafter.  Viewed  in  relation  to  prayer,  mys- 
tery presents  three  chief  problems  — 

I.  Is  communion  with  God  possible? 

II.  What  relation  does  prayer  hold  to  natural 
law  ? 

III.  Answers  to  prayer,  or  the  Divine  operation  in 
communion. 

The  first  problem  touches  philosophy,  the  second 
science,  the  third  religion. 

I.  Is  communion  with  God  possible  ?  This  ques- 
tion involves  the  existence  of  God.  And  its  an- 
swer is  involved  in  the  existence  and  nature  of  man. 

In  part,  I  am  of  the  earth,  earthy,  but  not  wholly. 
I  am  more  than  a  vegetable,  more  than  a  mere  ani- 
mal. More,  and  higher,  by  virtue  of  superior  en- 
dowments. Again,  I  find  that  my  corporeal  nature 
is  correlated  to  my  physical  environment.  It  could 
not  exist  otherwise,  nor  could  the  extraneous  world 
otherwise  become  known  to  me. 

Again,  1  find  correlative  to  my  reason  a  whole 
world  of  mathematical,  logical,  and  intellectual 
truths  which  are  not  only  trustworthy,  but  seem 
to  be  necessarily  true.  In  other  words,  I  am  so 
much  a  part  of  the  universe  that  I  can  trust  both  it 
and  my  knowledge  of  it.  Further,  my  emotional 
and  aesthetic  nature  is  neither  isolated  nor  deceived. 
It  also  finds  a  correspondence  without,  true  to  it, 
and  satisfying.    Coming  now  to  my  intuition  of 


156    INTER-COMMUNION  WITH  GOD 

God,  and  my  spiritual  experience,  I  feel  that  if  I 
trust  every  other  part  of  my  nature,  I  ought  to  trust 
this  also.  The  only  way  to  get  rid  of  this  mystery 
who  presses  Himself  upon  me  (evoking  reverence 
and  trust)  is  to  get  rid  of  myself,  because  /  am  the 
correlative  to  Him.  And  I  am  a  fact,  a  reality. 
Every  faculty,  and  part,  of  my  whole  being  brings 
me  into  touch  with  Him,  so  that  my  intuition  of 
God  has  the  testimony  of  all  my  other  powers,  in  a 
varied  experience.  No  mystery  is  greater  than  the 
mystery  of  my  being;  because  to  account  for  me 
requires  what  is  God— the  absolute,  to  which  1  am 
relative  and  related.  Consequently  the  objection 
that  my  intuition  may  be  delusive, — a  mere  sub- 
jective fancy  is  fallacious.  Because  (i)  The  intui- 
tion of  God  comes,  and  always  has  come  to  all 
men — just  as  the  truths  of  mathematics  come  to 
all,  and  so  fit  our  thinking  that  for  a  whole  race  we 
have  but  one  mathematic.  We  need  for  intelligible 
thinking  (independently  altogether  of  dependence, 
love,  trust,  etc.)  an  Absolute,  as  much  as  we  do  a 
logic,  or  an  arithmetic.  God  is  essential  to  a  com- 
plete conception  of  the  Universe.  (2)  /  am  more 
than  my  subjective  conception,  I  am  an  object,  a  fact, 
an  entity.  And  it  is  /,  the  entity  (not  my  imagina- 
tion) that  am  related,  through  the  whole  of  my  be- 
ing, to  the  Absolute  1  apprehend.  It  is  not  my 
thought  alone,  but  myself  that  stands  as  a  living 
demonstration  of  the  God,  without  which  1  could 
not  be. 

Finally  the  affinity  of  nature  which  enables  me  to 
be  conscious  of  God,  and  the  vital  correspondence 


THREE  MYSTERIES  OF  PRAYER    157 

between  us,  by  which  my  manifold  life  is  sustained, 
is  in  itself  commtmion. 

II.     The  relation  of  prayer  to  natural  law. 

It  is  objected  that  "  Because  all  nature  is  subject 
to  the  reign  of  law,  there  is  practically  no  room  for 
prayer." 

Further,  it  is  asserted,  "  Since  God  has  planned 
the  universe  perfectly  there  is  no  need  of  prayer." 

Moreover  it  is  maintained  that  "  If  man's  petition 
could  move  God,  and  He  should  disturb  the  exist- 
ing order  it  would  result  in  confusion  or  world-wide 
wreckage." 

Furthermore,  objectors  ask,  "Is  it  not  a  higher 
conception  of  God  to  believe  that  He  will  do  all 
things  well,  than  to  feel  that  it  is  necessary  to  in- 
trude our  preferences  and  opinions  upon  Him  .?" 

If  such  reasoning  presented  no  real  difficulty  it 
could  be  ignored;  but  for  thoughtful  people  these 
problems  must  be  met,  and  the  pathway  cleared  for 
reason.  The  whole  man  must  find  God.  Reason 
is  but  part  of  His  being,  yet  is  so  completely  trusted, 
that  any  obstruction  to  it  readily  proves  a  barrier  to 
all  the  rest  of  his  nature.  To  commence  then,  it 
must  be  acknowledged  that  the  universe  is  subject 
to  "the  reign  of  law  "  otherwise  it  would  not  be  a 
universe.  All  knowledge  and  all  order  would  be  im- 
possible. It  is  only  because  natural  forces  are  uni- 
form, i.  e.,  subject  to  definite  laws  that  we  can 
control  them.  Again,  by  experience  we  learn  that 
all  forces  are  not  of  the  same  order.  Lower  forces 
being  always  dominated  by  higher — and  all  by  the 
highest.     For  example,  gravitation  makes  way  for 


158     INTER-COMMUNION  AYITH  GOD 

the  superior  force  of  life.  Without  violence  or 
breach  of  law  mighty  trees  from  little  acorns  rise. 
Life  resident  in  vegetation  represents  a  higher  order 
of  force  than  gravitation.  And  so  the  orders  rise 
through  the  vegetable  and  animal  kingdoms,  till 
we  come  to  man,  who  represents  a  type  of  force 
superior  to  any  found  in  the  three  kingdoms  below 
him.  Smaller  he  may  be,  and  physically  less  power- 
ful than  the  brute,  nevertheless  by  virtue  of  a  higher 
life  he  holds  "dominion  over  the  birds  of  the  air, 
and  the  beasts  of  the  field." 

In  nature,  physical  laws  obtain;  but  men  are 
governed  by  ethical  ideals;  and  are  conscious  of 
moral  responsibility.  We  chip  and  chisel  marble, 
burn  forests,  and  slay  game;  our  will  being  the 
measure  of  our  destruction;  but  not  so  is  it  with 
one  another.  Free  agency  imposes  upon  individuals 
a  new  set  of  rules.  In  the  family  these  attain  their 
highest  perfection,  because  justice  is  supplemented 
by  love,  and  "the  reign  of  law"  becomes  a  more 
perfect  experience.  But  the  home  is  a  place  of 
intercourse.  In  it  are  found  petition  and  confession, 
thanksgiving  and  intercession — all  these  and  all  hav- 
ing their  rightful  place.  Lisping  childhood  and  tot- 
tering age  bear  their  share  in  a  mutual  inter-com- 
munion. The  father  to  the  best  of  his  ability  pur- 
poses the  highest  things  for  his  household,  and  so  far 
as  he  is  concerned,  would  do  the  best,  without  a  word 
or  sign  from  them — but  it  would  not  then  be  the  joy- 
ful home  that  it  is.  Moreover,  it  is  necessary  for  the 
children's  sake  that  intelligent  and  loving  "com- 
munion "  exist  between  parent  and  child.    So  with 


THREE  MYSTERIES  OF  PRAYER    159 

our  Heavenly  Father,  intercourse  was  not  instituted, 
if  we  may  say  so  reverently,  for  His  sake,  though 
heaven  could  not  be  heaven  without  it,  but  for  our 
sake.  By  communion  we  do  not  change  His  pur- 
pose, but  we  do  find  our  true  place  and  gain  our 
needed  instruction  and  help.  That  is  the  intention 
of  prayer;  not  to  dethrone  Deity  by  rude  hands, 
but  by  prayerful,  loving  surrender  of  our  wills  to 
His,  to  obtain  light,  and  grace  sufficient  for  our  day. 
Prayer  is  not  dictation.  Woeful  indeed  is  the  idea 
that  communion  with  God  is  "giving  advice!" 
That  conception  must  be  dislodged.  Prayer  implies 
acquiescence  in  superior  wisdom,  and  trust  to  su- 
perior love.  It  is  intercourse  with  a  real  Father 
about  matters  in  which  His  interests,  and  ours,  are 
never  divergent.  "The  best"  is  always  also  our 
best,  but  we  have  need  of  light  from  above  by 
which  to  discern  what  is  "  the  best,"  and  in  getting 
it  we  are  always  "walking  with  God." 

But  can  God  modify  His  laws  to  benefit  an 
individual  ?  The  shortest  answer  is,  men  do  so, 
therefore  God  can.  God  made  the  world,  but  man 
is  remaking  it.  Yesterday  there  stood  a  mountain. 
To-day  a  railway  company  casts  it  into  the  sea. 
Yonder  there  lay,  recently,  a  pestilent  swamp. 
Now  there  stands  a  healthful  city.  Here  is  a  rock  in 
the  garden.  A  toddler  cannot  move  it.  He  says, 
"Papa,  throw  this  stone  away,"  and  the  father 
does  it.  The  only  miracle  worked  is  the  common 
one  of  a  superior  force  overcoming  an  inferior  one. 
In  the  phraseology  of  G.  J.  Romanes,  "  If  the 
human  mind  can  do  so  much  as  it  does  in  the  way  of 


160    INTER-COMMUNION  WITH  GOD 

directing  the  natural  forces,  how  inconceivably 
immense  must  be  the  ability  of  the  final  directive 
intelligence,  transcending  as  it  does  so  immeasurably 
its  mere  human  analogue."  Or  as  our  Lord  would 
have  us  reason,  "If  ye  then,  being  evil  know  how 
to  give  good  gifts  unto  your  children,  how  much 
more  shall  your  Father  which  is  in  heaven  give  good 
things  to  them  that  ask  Him."  And  in  doing  so. 
He  no  more  disturbs  the  "reign  of  law"  than  the 
father  who  manipulates  the  affairs  of  his  household 
for  the  best  interests  of  his  family. 

Finally,  a  God  who  should  manage  all  things  for 
His  children  without  communion  with  them  would 
not  be  "Our  Father  who  is  in  heaven,"  nor  would 
He  have  very  affectionate  children.  All  that  is 
beautiful  and  joyful,  all  that  is  loving  and  trustful, 
all  that  makes  up  our  conception  of  piety  and  holi- 
ness would  be  wanting.  Peace  and  comfort  and 
consolation  and  tenderness  would  all  be  lost  and 
some  other  god  put  in  the  place  of  Him  whom  we 
now  adore;  and  whose  Infinite  Love  calls  forth  our 
reverence  and  devotion.  Any  man  who  has  found 
the  secret  of  prayer  by  holy  experience  knows  its 
worth.  Only  from  the  outside,  where  this  is  un- 
known, can  there  be  any  doubt  of  its  reality  or  its 
preciousness. 

111.  The  real  mystery  of  prayer  however  is  its  re- 
ligious mystery.  It  begins  where  doubt  and  mis- 
giving end.  And  its  kindly  light  leads  farther  on  to 
profounder  depths  and  to  heights   sublimer  ever. 

This  great  theme  will  constitute  a  chapter  by 
itself. 


XVIII 
THE  SUPREME  MYSTERY  OF  PRAYER 

After,  however,  reason  has  been  convinced  that 
prayer  is  neither  irrational,  nor  inconsistent  with 
natural  law,  its  supreme  problem  still  remains.  The 
removal  of  these  restraints  but  clears  the  way,  and 
affords  the  needed  confidence,  whereby  other  parts 
of  our  nature  may  enter  upon  their  normal  experience. 
Only  when  the  demands  of  reason  have  been  satisfied 
can  we  trust  ourselves  sufficiently  to  enjoy  or  ex- 
amine our  reverence  and  love,  our  faith  and  hope,  our 
obligation  to  holiness  and  self-sacrifice.  Trust  our 
faculties  we  must  before  we  can  learn  their  powers. 
Of  mystery  in  general  it  may  be  said,  all  life  is  a 
mystery.  Even  our  natural  existence,  our  thought, 
and  volition,  defy  explanation.  The  universe,  and 
the  mind  that  contemplates  it  are  both  mysteries, 
but  both  realities.  Hence  we  are  conscious  of  real 
mysteries — not  haunted  by  hallucinations. 

Of  the  religious  mystery,  we  may  observe  that  it 
presents  no  distressful  problem.  Almost  all  the 
terror  which  once  haunted  the  mysterious  has  been 
removed.  And  every  day's  advance  makes  it  more 
comfortable  for  us  to  dwell  in  the  presence  of  what 
mystery  remains.  Beautifully,  is  the  satisfaction  of 
a  heart  dwelling  at  the  core  of  all  mystery,  ex- 
pressed by  Browning: 

i6x 


162    INTER-COMMUNION  WITH  GOD 

"  The  acknowledgment  of  God  in  Christ, 
Accepted  by  thy  reason,  solves  for  thee 
All  questions  in  the  earth  and  out  of  it. 
And  has  so  far  advanced  thee  to  be  wise." 

Once  we  feel,  or  rather  are  absolutely  secure,  all 
remaining  mystery  becomes  an  inheritance  inex- 
haustible, for  the  gratification  of  our  mystery-loving 
nature.  Eternal  life  signifies  eternal  development. 
Part  of  our  existence  lies  before  us,  to  be  enriched 
by  a  growing  experience.  As  sin  is  the  proof  of  a 
prior  virtue,  so  incompleteness  is  a  prophecy  of 
future  completion. 

In  Browning's  phrase: 

"  Imperfection  means  perfection  hid, 
Reserved  in  part  to  grace  the  after-time." 

Beyond  the  range  of  finite  mind  there  will  always 
be  a  realm  of  mystery,  but  the  amazing  extension  of 
knowledge  in  the  spheres  of  science,  philosophy, 
and  religion,  recently  achieved,  affords  encourage- 
ment to  seekers,  and  gives  zest  to  exploration. 

The  mystery  we  would  examine  has  a  practical  as 
well  as  a  theoretical  side.  It  has  to  do  with  God's 
answers  to  prayer;  His  silence  or  rejection  of 
petitions;  and  the  mode  of  His  operation. 

Are  all  prayers  answered  ?  This  question  is  best 
met  indirectly,  because  so  many  Christians  think  of 
prayer  as  merely  petition,  and  of  answers  as  the 
bestowment  of  things  asked  for;  consequently  they 
naturally  feel  their  prayer  has  been  rejected  if  the 
specified  blessing  asked  for  be  not  granted.  So 
narrow  a  view  of  communion  with  God  vitiates 


SUPREME  MYSTERY  OF  PRAYER  163 

even  the  part  of  it  about  which  they  are  thinking.' 
So  that  in  reply  to  the  question,  "Is  every  prayer 
answered?"  we  reply,  No  prayer  is  lost.  Every 
sincere  approach  to  God  is  fruitful  of  good.  In  that 
sense  every  prayer  is  "answered."  All  who  yield 
themselves  to  God  so  completely  as  to  desire  what 
He  wills,  are  getting  precisely  that,  as  fast  as  time 
passes,  and  as  fully  as  they  obey  His  laws  and  His 
leading.  So  long  as  a  man  stands  on  the  outside  of 
God's  will,  disobeying  His  law,  an  alien  to  His  life, 
asking  for  things  to  gratify  lust  or  selfish  ambition, 
that  is  not  prayer;  that  is  either  deliberate  or  uncon- 
scious mockery.  Yet  much  of  the  Christian  world 
has  to  be  rescued  from  this  ignoble  misconception, 
and  this  dishonourable  practice. 

To  the  most  trustful  and  acquiescent,  however, 
there  is  sometimes  an  apparent  silence  of  God  trying 
to  the  soul.  We  know  our  communion  with  God 
is  not  broken;  we  feel  we  are  obeying  His  laws; 
and  further,  believe  the  particular  matter  under 
prayer  to  be  in  line  with  His  will;  yet  we  are  kept 
waiting,  waiting,  in  disappointment  and  perhaps  in 
distress.  Why  does  not  God  rescue  my  son  ?  Why 
does  He  not  deliver  me  from  the  injustice  that  is 
spoiling  my  life  ?  Why  have  I  to  suffer  in  sickness, 
or  poverty,  or  undeserved  humiliation  ?  No  human 
voice  can  answer  why.  But  any  life  fully  sur- 
rendered to  do,  or  to  bear,  according  as  He  wills, 
shall  surely  find  profit  in  the  waiting;  and  will 
surely  show  forth  the  praise  of  God  by  patient  en- 
durance. 

>  Vuie,  pp.  i6,  17. 


164    INTER-COMMUNION  WITH  GOD 

"  He  that  taketh  not  up  his  cross  and  followeth 
after  Me,  is  not  worthy  of  Me."  Again,  "It  is 
sufficient  that  the  servant  be  as  his  Lord." 

Your  prayer  will  be  answered  either  in  terms  of 
its  utterance,  or  in  the  higher  terms  of  God's  wis- 
dom. Paul's  experience  affords  a  case  in  point. 
Thrice  prayed  he  that  the  "  thorn  "  might  be  re- 
moved, yet  for  answer  received  not  deliverance 
therefrom,  but  assurance  of  grace  sufficient  to  bear 
its  piercing.  And  the  sufferer  here  records  "Most 
gladly  therefore  will  1  rather  glory  in  my  weakness, 
that  the  strength  of  Christ  may  rest  upon  me  "  (2 
Cor.  12:9). 

Yes,  all  prayer  is  ansv/ered,  or  to  be  more  accu- 
rate all  communion  is  profitable.  To  conceive  the 
amplitude  of  its  benefit,  one  must  perceive  that  it 
affects  the  whole  range  of  human  powers,  confer- 
ring precisely,  what  is  needful  to  each.  It  is  a  vital- 
izing force — a  means  to  re-creation  and  inspiration, 
to  wisdom  and  comfort,  to  usefulness  and  power, 
to  beauty  of  character,  and  growth  of  personality. 

But  how  is  all  this  affected  ?  Is  it  possible  to  trace 
the  operation  of  the  Divine  mind  upon  the  human 
mind  }  Or  to  put  the  question  more  broadly,  and 
more  truly,  can  we  better  understand  how  God's 
manifold  life,  power,  and  wisdom,  influence  human 
lives,  in  thought,  feeling  and  conduct? 

Three  lines  of  research  bear  upon  this  interesting 
subject;  Psychological,  Scriptural,  and  Experimental. 

I.  Let  us  pursue  the  Psychological  first,  since 
any  light  on  this  department  will  aid  us  both  in  un- 
derstanding Scriptural  phraseology,  and  in  the  inter- 


SUPREME  MYSTERY  OF  PRAYER  165 

pretation  of  our  practical  experience.  It  has  already 
been  shown  that  man  is  inter-related  with  the  uni- 
verse; and  spiritually  related  to  God.  If  we  could 
conceive  this  latter  relation  more  accurately  we 
might  perceive  more  truly  how  benefit  accrues  from 
communion.  Psychology,  Ethics  and  Theology  (es- 
pecially recent  expositions  of  "The  Atonement") 
compel  recognition  of  a  spiritual  Kingdom.  Per- 
sonality implies  more  than  personality.  "Personal" 
therefore  and  "Spiritual"  are  not  interchangeable 
terms,  because  the  latter  means  more  than  we  as- 
cribe to  the  former,  and  gives  it  a  significance  not 
often  recognized.  In  addition  to  "personal"  char- 
acteristics — e.  g.,  intelligence  and  volition,  the  term 
spiritual  implies  imminence  and  power.  When  we 
say  that  the  universe  is  pervaded  or  inter-penetrated 
by  spirit,  of  course  the  language  and  symbolism  are 
inadequate.  For  it  must  seem  incongruous  to  bring 
the  attributes  of  spirit  and  the  qualities  of  matter  to- 
gether in  relation.  Yet  precisely  this  fact  is  exempli- 
fied in  every  human  being.  It  is  not  meaningless  to 
say  that  spirit  permeates  the  entire  human  organism. 
It  is  mind  that  unifies  man's  complex  powers  ena- 
bling conscience  to  sit  as  arbiter  upon  all  his  deeds. 
You  cannot  segregate  a  man  into  departments. 
When  he  acts  it  is  the  whole  man,  physical,  mental, 
and  moral  who  acts.  If  his  mind  should  operate 
without  control,  we  would  pronounce  him  insane; 
if  his  hand  should  move  without  his  consent  we 
would  declare  him  diseased.  The  whole  man  is 
normally  amenable  to  conscience  and  therefore 
wholly  spirit  dominated.     To  illustrate  from  more 


166    INTER-COMMUNION  WITH  GOD 

distant  fields,  science  declares  that  forces  magnetic, 
electric,  gravitational,  etc.,  play  through  the  human 
body,  just  as  light  penetrates  water;  and  that  ether 
and  probably  other  subtle  powers  are  all  pervasive. 
These  facts  and  hypotheses  help  us  to  conceive  that 
the  spiritual  realm  is  also  all  pervasive  or  rather 
Omnipresent.  So  that  the  relations  between  God 
and  man  are  not  narrowly  "  personal  "  but  widely 
spiritual.  Indeed  even  among  men,  we  are  coming 
to  learn  through  the  phenomena  of  hypnotism  and 
telepathy  that  human  minds  have  a  subtle  spiritual 
influence  upon  each  other  transcending  what  is 
termed  "personal"  intercourse.  These  outer  facts 
imply  yet  deeper  inner  truth.  A  spirit  is  not  an  iso- 
lated being.  There  is  a  spiritual  realm.  Relations 
therein  are  personal,  indeed,  but  are  determined  by 
something  of  universal  import.  That  is,  there  are 
universal  law  and  universal  intercourse,  constituting 
ethical  relations  and  values.  What  is  ethical  con- 
sequently, is  at  once  personal  and  universal.  God's 
relation  is  not  an  outer  but  an  inner  relation  to  man. 
Personal  as  recognizing  man's  individuality,  it  is 
universal  and  inclusive. 

It  is  this  principle  which  makes  sin  an  invasion, 
not  of  an  individual  alone,  but  of  the  whole  spiritual 
realm — and  a  universal  offense.  It  is  this  principle 
that  makes  conscience  a  protest  for  the  whole  uni- 
verse against  the  last  and  least  item  of  sin's  hateful 
enormity.  It  is  this  principle  that  makes  an 
"Atonement"  of  universal  import  and  worth,  nec- 
essary. In  the  light  of  this  truth  we  can  understand 
how  "  The  Lamb  of  God  was  slain  from  the  foun- 


SUPREME  MYSTERY  OF  PRAYER  167 

dation  of  the  world."  Thus,  too,  the  imminence  of 
God  takes  on  new  significance.  It  is  not  mere  pres- 
ence. It  is — vital,  operative,  redemptive,  ethical. 
Thus  communion  holds  a  wider  and  deeper  and 
nearer  significance  than  is  commonly  conceived. 
We  cannot  express  all  that  is  implied,  but  we  can 
say  dismissing  all  figures,  that  "we  live  and  move 
and  have  our  being  "  in  God.  That  He  dwelleth  in 
us.  And  that  the  Spirit  Himself  witnesseth  with 
our  spirit.  Conscience  and  consciousness,  ethics 
and  religion  attest  that  communion  with  God  is  im- 
mediate and  spiritual. 

2.  Regarding  Scriptural  reference  to  the  mystery 
of  communion.  Austin  Phelps  says — "  To  a  right- 
minded  man  some  of  the  most  astonishing  passages 
in  the  Bible  are  the  mysterious  declarations  and 
hints  of  the  residence  of  the  Holy  Spirit  in  a  human 
soul.  We  must  stand  in  awe,  before  any  just  con- 
ception of  the  meaning  of  such  passages  as  these, 
'  The  Spirit  of  God  dwelleth  in  you,'  '  God  dwelleth 
in  us,'  '  Ye  are  the  temple  of  God,'  '  The  body  is  the 
temple  of  the  Holy  Ghost,'  '  Full  of  the  Holy  Ghost,' 
'  Filled  with  all  the  fullness  of  God,'  '  Praying  in  the 
Holy  Ghost,'  'With  all  prayer  in  the  spirit,'  'The 
spirit  itself  maketh  intercession  for  us.'  " 

But  the  mysteriousness  of  such  language  should 
not  surprise  us.  Its  mystery  is  only  the  measure  of 
its  depth.  It  is  the  reality  which  it  expresses  that  is 
amazing.  A  holy  prayer  is  the  spirit  of  God  speak- 
ing through  the  infirmities  of  the  human  soul. 
"  We  scarcely  utter  hyperbole,  in  saying  that  prayer 
is  the  Divine  Mind  communing  with  itself,  through 


168    INTER-COMMUNION  WITH  GOD 

finite  wants,  through  the  woes  of  helplessness, 
through  the  clinging  instincts  of  weakness.  On 
this  side  of  the  judgment  no  other  conception  of  the 
Presence  of  God  is  so  profound  as  that  which  is 
realized  in  our  souls  every  time  we  offer  a  genuine 
prayer.  God  is  then  not  only  with  us  but  within 
us."' 

3.  Experimentally  it  may  be  said  that  few  have 
dared  to  test  the  extent  to  which  they  may  be  con- 
scious of  Divine  operations  on  the  soul.  Yet  this  is 
our  privilege,  and  may  be  more  largely  enjoyed  if 
we  will  but  look  into  it.  "It  is  God  that  worketh 
in  you  both  to  will  and  to  do  of  His  good  pleasure." 
In  other  words,  God  not  only  dwelleth  within  the 
human  temple  but  moves  it  to  will,  and  to  love,  to 
pity,  and  to  exercise  beneficence.  The  Almighty  is 
resident  in  men  not  as  a  holy  presence  merely,  but 
as  a  powerful  motive  force.  He  is  in  the  per- 
sonality whom  He  is  perfecting,  what  He  is  in  the 
wider  universe — its  informing  and  dominating 
potency.  Not  indeed  as  impersonal  forces  are  in 
the  material  world;  but  as  the  admitted  and  ac- 
knowledged Lord  over  His  own  free  sons  and  serv- 
ants. Neither  mechanically,  nor  unconsciously, 
but  by  an  intercourse  independent  of  words,  and 
subtle  beyond  language.  Accordingly,  man's  nor- 
mal spiritual  experience  is  to  be  coitscious  of  God's 
"working"  from  within,  towards  higher  life,  and 
divine  ideals;  not  destroying  human  individuality 
but  expanding  and  emphasizing  it,  while  more  and 
more  infusing  it  with  His  own  life. 

» Austin  Phelps,  "The  Still  Hour,"  p.  109. 


SUPREME  MYSTERY  OF  PRAYER  169 

Illustrations  are  apt,  because  but  partially  illustra- 
tive, to  be  misleading.  But  to  any  soul  desirous  of 
understanding  how  complete  the  divine  influence 
over  a  human  being  may  be,  it  will  be  helpful  to 
draw  from  the  analogy  of  hypnotism.  As  it  is 
commonly  recognized  that  under  the  hypnotic  trance 
a  man's  thought,  feeling,  and  conduct,  are  governed 
by  the  hypnotist,  every  suggestion,  however,  being 
exaggerated  and  coloured  by  the  individuality  of  the 
subject;  so  likewise  there  is  a  Divine,  not  hypno- 
tism, but  inspiration  or  quickening  whereby  a  re- 
newed, and  surrendered  life,  is  thought-governed 
by  God.  That  it  should  be  so  in  "crisis"  cases 
was  definitely  promised  by  our  Lord  when  He  sent 
forth  His  disciples  "  as  sheep  among  wolves."  (See 
Matt.  lo:  i6.)  "But  when  they  deliver  you  up 
be  not  anxious  how  or  what  ye  shall  speak;  for 
it  shall  be  given  you  in  that  hour  what  ye  shall 
speak,  for  it  is  not  ye  that  speak  but  the  spirit 
of  your  Father  that  speaketh  in  you."  Two 
differences  however  must  be  remarked,  between 
human  hypnotism  and  divine  inspiration.  One 
is  so  far  abnormal,  that  it  injures  the  individuality 
of  the  subject;  while  the  other  is  a  law  of  nor- 
mal life,  and  develops  personality.  Again,  one 
acts  from  without,  and  is  an  interference  with 
freedom ;  the  other  works  from  within  and  is  the 
same  power  which  originated  and  is  perfecting 
life.  Never  is  a  man  really  sane  till  he  thinks  the 
thought  of  God,  and  is  thrilled  by  the  power  of  the 
deathless  life.  Moreover,  these  divine  influences 
working  upon  us  are  to  this  extent  ungovernable 


170    INTER-COMMUNION  WITH  GOD 

that  they  will  not  be  conquered  by  reason.  They 
will  not  submit  to  the  seer,  but  subdue  him;  and 
force  him  to  speak  "  as  a  prophet."  He  is  brought 
to  feel  truth  which  once  he  did  not  feel,  and  is  im- 
pelled to  proclaim  it.' 

Without  doubt  spiritual  forces  play  upon  us  as 
unceasingly  as  those  of  nature.  They  shine  upon 
us;  they  rain  upon  us;  they  permeate  us,  and  we 
gravitate  under  their  influence.  But  spiritual  forces, 
because  they  affect  our  intelligence  and  emotions, 
our  faith  and  feeling,  ought  to  be  more  or  less  per- 
ceived in  their  action.  Yet  by  a  law,  as  prevalent 
in  nature  as  in  grace,  they  rarely  are  so  unless 
attentively  regarded;  and  spiritual  sensibility  be 
somewhat  cultivated.  Even  the  radiant  colours 
and  witching  harmonies  of  the  natural  creation 
escape  many  eyes  and  ears.  In  spiritual  things 
this  was  the  condemnation  of  the  Hebrews.  Hav- 
ing eyes  they  saw  not,  and  ears  that  could  not, 
would  not  hear.  But  to  those  who  did,  He  said, 
"Blessed  are  your  eyes  for  they  see  and  your  ears 
for  they  hear."  To  this  truth  it  was  that  Jesus  re- 
ferred when  He  pronounced  the  blessed  law  and  the 
terrible  penalty,  "  Take  heed  therefore  how  ye  hear; 
for  whosoever  hath  to  him  shall  be  given;  and 
whosoever  hath  not  from  him  shall  be  taken  away 
even  that  which  he  thinketh  he  hath"  (Luke  8:  i8). 

'  Vide  Ruskin  "  Beauty  and  Nature,"  p.  238. 


XIX 

THE  PRACTICAL  POWERS  OF  COMMUNION 

Having  considered  various  stages  which  have 
marked  the  development  of  inter-communion  with 
God,  and  devoted  some  attention  to  the  mystery  of 
its  operation,  it  remains  now  to  treat  as  briefly  as 
may  be  the  practical  side  of  our  subject. 

Inasmuch  as  inter-communion  is  the  means  to 
spiritual  life,  and  the  source  of  all  power,  it  must 
have  an  application  to  the  daily  walk  of  the  in- 
dividual; and  the  measure  of  its  influence  will  be  in 
direct  proportion  to  the  perfection  of  its  application. 
But  in  this  precise  regard  disappointment  must  be 
felt  by  all  who  study  the  subject;  for,  even  among 
those  who  love  God  and  enjoy  communion,  the 
power  of  prayer  is  obstructed  by  what  may  be  called 
natural,  yet  lamentably  unfortunate,  misconceptions. 

Perhaps  the  most  pernicious  fallacy  haunting 
trustful  souls  is  an  idea  that  the  benefits  of  prayer 
are  chiefly  subjective.  This  is  a  "class"  mistake 
branching  into  as  many  sub-classes  as  there  are 
selfish  aims  in  life.  One  looks  upon  prayer  as  the 
means  to  personal  ends.  He  uses  it  chiefly  as  an 
instrument  to  further  his  ambitions.  His  devotions 
are  made  up  largely  of  petitions  for  help  to  achieve 
influence,  wealth,  position.  That,  more  than  any- 
thing else  is  what  he  thinks  of  when  upon  his 
knees.  A  mind  of  lesser  mould  may  pray  every 
171 


1Y2    INTER-COMMUNION  WITH  GOD 

day  for  certain  things  which  are  deemed  desirable 
to  satisfy  certain  present  needs.  These  wants  it  is 
not  necessary  to  mention  here.  Some  of  them  in- 
deed which  we  should  hesitate  to  recount  anywhere 
else  are  specified  without  hesitation  in  our  inter- 
course with  God.  So  far  can  we  forget  what 
manner  of  men  we  ought  to  be,  that  we  seek  His 
alliance  in  matters  which  plainly  are  not  for  His 
glory.  The  self  is  larger  than  the  prayer,  and  buries 
the  better  man. 

Then  there  is  the  pensive,  shrinking  soul,  un- 
tainted by  worldly  ambition  or  grosser  forms  of 
selfishness,  whose  thought  is  nevertheless  turned 
continually  within,  a  religious  person  intent  on  still 
deeper  religious  experience.  She  longs  for  peace 
and  comfort  and  holy  joy;  would  live  in  "  a  sanc- 
tuary "  rather  than  "in  the  world,"  and  is  thought- 
ful of  her  own  condition  both  for  the  present  and 
the  future.  It  is  easier  to  condemn  the  two  earlier 
than  the  last  named  class,  because  so  much  in  the 
last  is  essentially  desirable.  All  indeed  are  partly 
right  because  possessions,  rank,  influence  are  legiti- 
mate. Subjective  blessing  too  represents  a  half-truth 
of  such  moment  that  there  is  only  one  greater.  We 
are  not  to  be  possessed  by  things,  but  are  to  possess 
them.  "All  things  are  yours  and  ye  are  Christ's," 
We  are  to  be  possessed  only  by  God. 

Partly  right,  all  three  classes  are  nevertheless 
wrong;  and  wrong  for  this  reason.  Prayer  is  not 
regarded  as  a  force  among  forces.  Nor  is  it  em- 
ployed that  the  worshipper  may  become  a  power  in 
the  kingdom.     All  the  lines  of  God's  goodness, 


POWERS  OF  COMMUNION  1Y3 

those  "streams  of  mercy  never  ceasing "  are  desired 
to  run  to  a  single  point,  and  stay  tiiere,  for  the  com- 
fort and  peace  or  the  gratification  of  an  individual. 
They  are  not  conceived  as  coming  in  on  a  blessed 
errand,  and  passing  through  to  link  themselves 
again  to  other  forces  for  a  larger  benefit,  more 
blessed  and  farther-reaching.  Personal  benefit  in- 
stead of  being  accepted  as  the  tirst  instalment  in  a 
wider  range  of  good,  which  should  far  exceed  its 
own  initial  blessing,  becomes  in  fact  a  "little 
leaven,"  which  violates  the  divine  intention  and  the 
law  of  its  own  existence  because  forthwith  it  does 
not  commence  to  "leaven  the  whole  lump." 

Prayer,  like  muscles,  levers,  belts,  pulleys  and 
dynamos,  fulfils  its  mission  only  when  it  becomes 
a  working  force  in  the  world.  Its  office  is  to  trans- 
mit and  apply  force.  To  use  the  youthful  language 
of  Jesus,  our  Father  has  "  business  "  to  do.  Men  are 
His  chosen  agents;  and  communion  His  chosen  me- 
dium of  attachment  and  intercourse. 

Not  that  all  men  are  voluntary  agents;  not  that  all 
spirits  are  willing  servants.  Yet  none  the  less  their 
energy  is  His  capital.  They  cannot  frustrate,  but 
directly  or  indirectly,  they  help  to  evolve  His  plan. 
Without  doubt  Goethe  was  justified  in  putting  into 
the  mouth  of  Mephistopheles  the  sentiment: 

"  I  am 
Part  of  that  Power  not  understood 
Which  always  wills  the  bad, 
And  always  works  the  good." 

No  part  of  the  universe  and  no  person  in  it  can 
be    withdrawn    from    the    control    of    Him   who 


174    INTER-COMMUNION  WITH  GOD 

"Worketh  all  things  after  the  counsel  of  His  own 
will,"  and  who  "  maketh  the  wrath  of  men  to 
praise  Him."  It  must  be  a  mistake  to  conceive 
Satanic  injustice  as  supreme  even  in  the  place  of 
torment,  because  that  would  be  to  dethrone  God 
from  the  realm  of  punative  justice,  and  put  part  of 
the  universe  beyond  His  control. 

To  what  extent  men  are  unconsciously  used  of 
God  or  their  ways  overruled  to  further  undesigned 
ends  we  can  never  know.  That  all  are,  the  best  as 
well  as  the  worst,  the  worst  as  surely  as  the  best, 
must  be  accepted  as  final  truth.  This  radical  dif- 
ference however  obtains  between  those  who  live  in 
communion  with  God,  and  those  who  are  the  un- 
willing instruments  of  His  will.  The  former  have 
peace  and  joy  in  the  Holy  Ghost  and  the  end 
everlasting  life;  the  latter  suffer  pain  here  and 
inherit  penalty  hereafter.  The  opposite  poles  of 
eternity,  and  all  that  lies  between,  rest  on  the 
difference. 

To  the  trustful  and  true  "all  things  are  yours 
richly  to  enjoy."  Let  it  not  be  supposed  therefore 
from  anything  previously  said  that  our  subjective 
can  be  divorced  from  our  objective  life.  There  can 
be  no  such  separation.  Therein  lies  the  death  of 
the  self-centred  soul.  Selfishness,  by  being  sin  is 
death.  The  highest  kind  of  subjective  happiness 
accompanies  the  highest  type  of  objective  power. 
One  is  the  correlative  and  coefficient  of  the  other. 
The  altruistic  life  is  the  happiest.  Exemplified  in 
motherhood,  it  was  personified  in  Jesus,  who  came 
not  to  be  ministered  unto  but  to  minister;  who 


POWERS  OF  COMMUNION  1Y5 

went  about  doing  good,  and  finally  gave  His  life  a 
ransom  for  us  all.  Creed  and  conduct  can  no  more 
be  separated  than  heart  and  hand.  "As  a  man 
thinketh  in  his  heart,  so  is  he."  The  inner  life  and 
its  outer  manifestation  are  of  a  piece. 

Now  all  this  results  from  the  fact  that  a  human 
personality  is  the  meeting  point  of  universal  forces. 
Pouring  into  him  they  pour  out  again,  modified  less 
or  more  by  his  character  much  as  light  is  refracted 
and  coloured  by  the  medium  through  which  it 
passes.  Three  moments  then  are  distinguishable  in 
the  passage  of  eternal  force  through  a  human  soul; 
in  other  words,  there  are  three  moments  in  personal 
power. 

1.  There  is  the  inflow  by  which  God  and  uni- 
versal truth  impress  themselves  upon  man. 

2.  The  outflow  by  which  man  impresses  himself 
upon  society,  and  the  material  world. 

3.  The  modification  which  these  forces  undergo 
in  transmission;  due  to  the  individuality,  energy, 
training  or  lack  of  training  of  the  person. 

To  reverse  the  order  we  have  followed: — As  a 
medium  man  is  self-conscious,  and  self-determi- 
native; retaining  his  identity  amidst  a  changing 
environment,  and  throughout  the  wonderful  de- 
velopment of  his  personal  experience,  he  is,  or  he 
becomes,  such  and  such  a  character  possessing  a 
somewhat  definite  influence  in  the  eye  of  God,  and 
in  the  estimate  of  his  fellows.  Put  him  on  the 
scales  and  he  registers  "X"  pounds,  a  weight 
known  precisely  by  no  one  except  by  God.  Never- 
theless the  passing  stranger,  as  well  as  his  bosom 


1Y6    INTER-COMMUNION  WITH  GOD 

friend,  can  approximately  judge  his  static  condition, 
his  moral  worth. 

As  passive,  he  receives  much  or  little;  and  enjoys 
or  suffers  proportionately  to  the  nature  and  extent 
of  his  experience.  His  capacity  for  receiving  and 
enduring  must  very  considerably  determine  his  char- 
acter and  his  power  as  a  force  in  the  world. 

As  active,  he  is  not  only  a  force  but  the  greatest 
recognizable  force  at  work  in  society.  One  man 
may  "turn  the  world  upside  down,"  and  change 
the  course  of  history.  Indeed  history  is  but  biog- 
raphy, plus  an  explanation. 

The  lines  of  God's  force  are  not  broken  in  their 
transmission  through  a  human  individuality.  Their 
nearer  influence  is  for  him,  but  their  ultimate 
purpose  is  to  affect  others.  Distinguishable  indeed 
as  subjective  and  objective,  they  represent  but  two 
moments  in  one  force,  two  phases  of  one  power. 
Incarnate  in  man,  and  often  regarded  as  merely  sub- 
jective graces,  they  are  types  of  Divine  power,  ex- 
erting   a    positive    influence  among   men. 

Every  attribute  of  God  transmissible  to  man  falls 
under  his  category,  and  exemplifies  this  law.  And, 
in  all  that  here  follows,  let  it  be  carefully  observed 
that  the  powers  which  we  call  human  qualities 
(faith,  hope,  love,  holiness,  humility,  etc.),  become 
every  one  of  them,  what  they  are,  from  this  gov- 
erning principle.  Each  is  active,  passive,  or  dispo- 
sitional, as  it  represents  one  of  the  moments  in  a 
force  which  is  transmitted  from  God  to  man,  and 
through  him,  as  a  medium,  may  operate  upon  others. 

To  present  here  an  elaboration  of  these  Divine- 


POWERS  OF  COMMUNION  111 

human  graces  as  "forces"  would  increase  the 
dimensions  of  this  work  beyond  our  design,  and  is 
by  no  means  necessary.  The  principle  may  be 
clearly  exemplified  by  an  illustrative  outline. 

In  the  finest  lyric  known  in  any  language,  Paul 
compares  "the  greatest  thing  in  the  world  "  with 
knowledge,  prophecy,  faith,  hope,  and  works. 
"Prophecies"  shall  fail;  "tongues"  shall  cease; 
"knowledge"  shall  vanish  away;  but  above 
things  that  crumble  and  perish,  three  there  are  that 
abide. 

"And  now  abideth  faith,  hope,  love,  these  three, 
but  the  greatest  of  these  is  love." 

This  trinity  or  triad  of  spiritual  forces  constitutes  a 
unity;  one  and  yet  three.  Somewhat  as  a  ray  of 
sunshine  is  a  unity,  possessing  light,  heat  and 
chemical  powers.  Love  is  an  active  or  forthgoing 
power.  Faith  receptive,  i.  e.,  an  act  of  appropri- 
ating spiritual  truth.  Hope  is  neither  active  nor 
passive,  but  represents  a  permanent  disposition  of 
the  mind,  or  poise  of  the  individual  spirit.  Sepa- 
rable in  thought,  these  three  qualities  or  graces  exist 
in  inseparable  union. 

But  why  is  love  dominant.?  Why  is  it  written, 
"  and  the  greatest  of  these  is  love  "  ?  Because,  first, 
love  is  eternal — an  attribute  of  Deity — while  faith  and 
hope  are  but  finite  qualities  in  no  sense  applicable 
to  God.  Second,  love  is  the  source  of  the  other 
graces.  By  its  normal  operation,  it  generates  pre- 
cisely the  qualities  which  imperfect  creatures  living 
amidst  temptation  and  darkness,  most  need.  God's 
love  produces  three  things  in  a  human  life, 


178    INTER-COMMUNION  WITH  GOD 

1.  Love  produces  faith.  That  is  its  reception. 
He  who  dowered  us  with  the  capacity  for  faith 
draws  it  out  by  displaying  love.  Faith  has  no  other 
genesis.  It  is  "the  gift  of  God,"  but  is  called  into 
being  by  the  exhibition  of  stable  good  will.  As 
kindness  wins  confidence,  so  love  manifested,  elicits 
faith.  The  key  passage  is  John  3:  16,  where  the 
relationship  between  love  and  faith  is  clearly  dis- 
closed. "  For  God  so  loved  the  world  that  He  gave 
His  only  begotten  Son  that  whosoever  helieveth  on 
Him  should  not  perish  but  have  eternal  life." 

2.  Love  produces  love.  That  is  its  response; 
for  love  quickens  love.  As  it  is  written,  "We  love 
Him  because  He  first  loved  us." 

3.  Love  produces  hope,  that  is  optimism — the 
inner  sense  of  security  amidst  the  turmoil  and  ap- 
parent uncertainty  of  things. 

Let  us  glance  at  each  of  these  powers.  For  al- 
though humanity  with  one  consent  recognizes  that 
love  is  the  native  response  to  love,  and  can  be  gen- 
erated in  no  other  way,  it  is  not  so  generally  per- 
ceived that  faith  and  hope,  the  "chemistry  and  the 
heat  "  of  spiritual  life,  come  to  us  with  love. 

Faith 
"  Faith  is  the  assurance  of  things  hoped  for,  the 
evidence  of  things  not  seen  "  (Heb.  1 1 :  i).  Accept- 
ing as  substantial  reality,  and  positive  wealth,  what 
lies  beyond  the  ken  of  sense  and  the  reach  of  reason, 
faith  is  that  exercise  of  the  soul  which  receives  God, 
and  spiritual  verities,  as  present  personal  possessions. 
It  may  be  viewed  in  two  ways,     {a)  In  relation  to 


POWERS  OF  COMMUNION  179 

God,  as  a  factor  of  prayer;  and  {b)  in  relation  to  the 
world,  as  an  operative  force. 

{a)  The  importance  of  the  place  which  faith 
holds  in  spiritual  intercourse  will  be  perceived  the 
moment  we  recognize  that  communion  is  inter- 
communion, and  that  faith  is  our  act  of  appropri- 
ating spiritual  truth  and  grace.  God's  bestowments 
are  offered  freely.  We  become  powerful  in  pro- 
portion as  we  make  them  our  own.  Men  of  faith 
are  men  of  capacity  for  receiving  and  using  forces 
which  are  divinely  provided  for  all.  The  majority 
allow  these  to  pass  unappropriated.  The  elect  mi- 
nority, availing  themselves  of  divine  potency  act  for 
God,  or  rather  allow  Him  to  act  through  them  in 
extraordinary  ways. 

(J?)  This  brings  us  to  the  point  where  we  see 
faith  as  a  force.  Because  it  makes  a  man  receptive 
of  God  it  makes  him  conqueror  over  everything 
alien  to  God.  The  human  becomes  the  medium  of 
the  Divine.  When  eternal  power  operates  through 
a  man  he  is  no  longer  a  loose  particle  on  the  surface 
of  things,  but  becomes  a  part  of  the  universe,  so 
built  into  it  that  he  stands  with  God  and  for  God 
with  a  power  not  his  own.  He  becomes  as  stable 
as  the  Throne  which  God  has  erected  within  him. 
Is  he  led  to  the  stake  ?  Fire  cannot  melt  the  forces 
which  make  him  immovable.  Does  he  encounter 
princes  and  potentates.?  Unblanched  he  stands  be- 
fore kings,  or  meets  the  rage  of  tyrants,  invincible 
through  a  power  which  has  no  other  explanation. 
Human  frailty  becomes  an  exhibition  of  Divine  sta- 
bility.    "  I  live,  nevertheless  not  I,  but  Christ  liveth 


180     INTER-COMMUNION  WITH  GOD 

in  me,  and  the  life  which  I  now  live  in  the  flesh  I 
live  by  the  faith  of  the  Son  of  God." 

Hope 

Hope,  we  have  said,  is  a  static  or  residential  force. 
Neither  forthgoing,  nor  passive,  it  represents  a 
permanent  disposition  or  attitude  of  the  mind.  Not 
dependent  upon  outward  circumstances,  it  invests 
life  with  a  gladsomeness  and  confidence  aptly  ex- 
pressed by  our  modern  word  "optimism." 

Both  faith  and  love  must  have  a  definite  object. 
Hope  is  more  general.  It  is  to  faith  something  what 
faith  is  to  reason,  less  exact  but  farther-carrying. 
Consequently  its  language  and  vision  are  more 
vague,  yet  its  possession  makes  life  buoyant  and 
lightsome,  while  its  absence  leaves  a  soul  in  lasting 
shadow.  "Hope  deferred  maketh  the  heart  sick," 
said  Koheleth,  but  there  is  a  further  stage.  Hope 
extinguished  destroyeth  life  itself.  For  hopeless- 
ness is  the  path,  first  to  despair,  then  to  suicide. 
Human  beings,  like  plants,  can  live  only  in  the  light. 
But  the  only  light  adequate  to  hearten  an  undy- 
ing spirit  must  be  eternal.  Hope  is  the  standing 
miracle,  which  imports  into  the  present  the  light 
and  glory  of  the  future.  Our  joys  depend  not  wholly 
upon  what  we  are,  and  what  we  know,  but  largely 
upon  what  we  expect  to  be  and  to  enjoy.  The 
mystery  before  us  is  no  deterrent  to  going  forward. 
To  a  life  invested  with  "the  hope  of  immortality  " 
it  is  luminous  and  attractive. 

For  pessimism,  there  is  no  place.  For  despair,  no 
room.     The  universe  is  upward  tending. 


POWERS  OF  COMMUNION  181 

"  God  is  in  heaven,  all's  well  with  the  world." 

Had  we  more  of  the  telescopic  vision,  which 
through  a  rifted  tomb  can  read  hope's  celestial 
meaning,  how  it  would  lighten  our  toil,  redeem  our 
drudgery,  and  lift  our  flagging  spirits! 

Love 

Love  is  the  personal  emotion  accompanying  spir- 
itual outflow  and  operation.  And  the  triad  of  graces 
related  therewith  may  be  termed  the  emotional 
triad.  They  represent  feeling,  sentiment,  disposi- 
tion— that  is  one  side  of  our  spiritual  nature. 

Love,  as  a  theme  is  too  great  for  treatment  here; 
and  one  thought  alone  shall  detain  us;  namely,  this: 
Man  like  God,  is  a  spirit.  And  human  love  like 
Divine  love  is  active,  a  forthgoing  of  good  feeling, 
a  forth-giving  of  Divine  energy,  for  where  love 
goes  all  else  follows  in  the  terms  and  measure  of 
love.  Imparting  His  nature,  God  makes  us  spiritual 
magnets.  Herein  is  the  key  to  the  gospel  method 
of  winning  men.  Love  is  the  contageon  which 
touches  others  "till  the  leaven  leavens  the  whole 
lump."  Ministers  and  missionaries,  and  prophetic 
spirits  everywhere  are  love-impelled,  God-inspired 
men.  The  active  principle  in  them  is  divine, — born 
of  God's  own  nature.  In  other  words,  even  our 
love  for  one  another  is  not  our  own,  but  rather  His 
love  so  imparted  that  He  and  we  act  together  in  its 
exercise.  Furthermore,  the  extent  to  which  we  en- 
joy using  it  indicates  the  degree  of  divinity  within 
us,  and  the  closeness  of  the  communion  whereby 


182    INTER-COMMUNION  WITH  GOD 

Eternal  Power  is  transmuted  into  human  forms  of 
force. 

That  the  love  we  bear  our  Heavenly  Father  re- 
quires for  its  normal  development  constant  exercise 
towards  His  children,  needs  no  reference,  for  our 
age  is  made  glorious  by  its  practical  beneficence. 
What  does  require  importunate  emphasis  is  our 
need  to  cultivate  the  hidden  life  with  God.  At  one 
time  consecrated  "  units  "  among  men,  felt  it  essen- 
tial to  their  higher  life  to  withdraw  from  "the 
world"  that  in  monastic  seclusion  and  solitary  med- 
itation they  might  become  saintly.  Piety  was  re- 
garded as  a  subjective  possession  for  the  benefit  of 
the  individual — and  not  fraught  with  imminent  re- 
sponsibility for  others.  But  in  our  day  the  loveli- 
ness, beauty,  and  buoyant  joyousness  of  Christian- 
ity have  already  so  infected  the  Christian  community 
that  men  begin  to  feel  the  pleasure  of  performing 
Christlike  services  for  men.  This  is  good.  But 
the  pendulum  has  swung  too  far.  In  the  outer 
benefits  of  Christian  deeds  we  are  losing  sight  of 
the  inner  sources  which  must  needs  be  kept  increas- 
ingly flowing,  if  indeed  Christian  beneficence  is  not 
to  become  semi-mechanical.  Already  too  much  of 
our  benevolence  is  done  as  though  we  were  doing 
it.  Half  the  blessing,  and  that  the  sourceful  half — 
is  thereby  lost.  He  who  is  the  true  author  of  it,  is 
forgotten  in  our  part  of  the  pleasure.  Is  it  not  true 
that  our  age  needs  to  take  more  time  for  the  culti- 
vation of  that  intercourse  by  which  these  forces, 
which  are  to  win  and  mould  the  world  for  God,  are 
developed  in  our  spiritual  life?    Is  not  humanity's 


POWERS  OF  COMMUNION  183 

advance  in  material  wealth,  and  intellectual  conquest, 
outstripping  its  growth  in  piety  and  reverence,  and 
those  contemplative  graces  which  produce  vigorous 
types  of  Godliness  ? 

This  leads  to  the  consideration  of  another  triad  of 
graces  which  may  be  termed  ethical,  since  they 
spring  from  holiness  — 

Holiness,  Peace,  and  Humility 
Like  the  emotional  qualities,  faith,  hope  and  love, 
the  ethical  graces  illustrate  the  truth  that  Divine  power 
operating  through  the  believer,  though  it  has  a  subjec- 
tive and  an  objective  side,  is  nevertheless  but  one  force. 
Holiness  is  an  active,  peace  a  passive,  and  humility 
a  static  force  or  disposition.  Of  these  powers,  holi- 
ness is  the  greatest,  (i)  because  like  love,  it  is  an  at- 
tribute of  God ;  while  peace  and  humility  are  qualities 
referable  only  to  finite  beings.  Peace  implies  possi- 
bilities of  danger  and  anxiety,  which  are  not  appli- 
cable to  the  Eternal;  and  humility,  the  recognition 
of  a  Greater,  which  is  impossible  to  the  Almighty. 

(2)  Holiness  is  the  source  of  peace,  and  of  humil- 
ity, which  are  reflex  and  human  accompaniments  of 
the  positive  power. 

Holiness 
Holiness,  as  the  true  activity  of  normal  personal- 
ity, is  superlative  righteousness.  It  differs  from 
love  as  representing  the  conduct,  while  love  ex- 
presses the  sentiment  of  perfect  character.  This 
further  difference  appears  between  holiness  and 
love.     The  object  of  one  is  a  person  or  persons;  the 


184    INTER-COMMUNION  WITH  GOD 

object  of  the  other,  principles.  The  one  regards  a 
person  independently  of  his  merit,  and  loves,  pities, 
and  extends  mercy  or  sympathy.  The  other,  gov- 
erned by  ethical  principles,  independently  of  the 
loveliness  or  otherwise  of  the  person,  is  righteous, 
just,  and  holy,  in  conduct  towards  him.  Better 
than  any  other  term  the  word  "  holiness  "  expresses 
the  perfect  conduct  of  perfect  manhood.  For  holi- 
ness is  essentially  conformity  to  the  nature  and  prin- 
ciples of  God. 

Now,  holiness  may  not  commonly  be  regarded  as 
the  source  of  peace  (as  we  have  shown  love  to  be 
the  genesis  of  faith),  but  this  much  may  at  least  be 
said,  holiness  is  essential  to  its  possession,  for  it  is 
written,  "There  is  no  peace,  saith  my  God  to  the 
wicked."  Nay  more,  though  we  are  not  accustomed 
to  think  of  Holiness  as  the  path  to  peace,  yet  we 
ought  to.  We  have  no  right  to  peace  except  as 
we  are,  or  purpose  to  be  holy.  It  is  when  we  are 
"  justified  by  faith"  that  "we  have  peace  with  God" 
through  our  Lord  Jesus  Christ.  "  He  is  our  peace" 
because  "He  is  our  righteousness."  "To  be 
spiritually  minded  is  life  and  peace." 

Again,  in  so  far  as  we  cultivate  the  sense  of  peace 
independently  of  personal  holiness  we  harm  our 
spiritual  nature.  Peace  is  the  normal  condition  of 
persons  at  one  with  God;  and  at  heart  can  be  pos- 
sessed only  by  the  saintly.  Conscience  attests  this 
truth.  By  divine  intent  its  function  is  to  be  a  dis- 
quieting and  reproving  power;  or  an  encouraging 
and  endorsing  force.  As  the  voice  of  God  it  stands 
for  the  right.    And  if  there  be  any  peace  where  the 


POWERS  OF  COMMUNION  185 

highest  course  of  conduct  be  not  pursued,  it  is  a 
false  possession,  the  evidence  of  a  hardened  heart, 
and  proof  of  the  Spirit's  quenching.  Accordingly, 
all  soothing  of  conscience,  all  administration  of 
spiritual  narcotics,  is  an  injurious  self-deception  that 
militates  against  godliness. 

Even  among  the  "  Born  Anews  " — the  "  B.  A.'s" 
of  Christian  experience — there  are  two  ways  of  re- 
garding the  life  of  holiness;  presenting  us  with 
what  may  be  termed  two  types  of  holiness.  The 
difference  between  these  however  is  radical,  being 
the  distinction  between  cause  and  effect.  One 
class  regards  holiness  as  a  perfect  life,  producing 
peace  as  its  own  subjective  fruit;  the  other  thinks 
more  of  the  peace  as  a  desirable  possession,  and 
looking  for  that,  cherishes  the  feeling  of  piety  as  a 
religious  emotion,  as  though  the  feeling  were  the 
thing  chiefly  to  be  sought.  Among  one  class  is 
found  much  converse  regarding  the  desirableness 
and  sweetness  of  peace.  Among  the  other  there  is 
more  of  an  ethical  attitude  regarding  the  work  of 
the  King,  and  often  a  modesty,  not  to  say  reticence 
concerning  personal  attainments  in  holiness. 

Whilst  it  must  remain  forever  a  mistake  to  look 
for  fruit,  regardless  of  the  root  and  growth  that 
must  precede  it,  so  likewise  is  it  an  error  not  to  cul- 
tivate taste  for,  and  enjoyment  of  the  fruitage  when 
God  has  provided  it  expressly  for  our  felicity  here; 
and  as  part  of  our  preparation  for  the  hereafter. 
What  duty  could  be  clearer?  What  need  more 
urgent  ?  Listen  to  the  refrain  of  the  Spirit.  "  Be  ye 
holy  for  I  am  holy."     "Be  ye  perfect  even  as  your 


186    INTER-COMMUNION  WITH  GOD 

Father  which  is  in  heaven  is  perfect."  "Created  in 
righteousness  and  true  hohness."  "  Perfecting  holi- 
ness in  the  fear  of  God."  "Unblamable  in  holi- 
ness." "  Holiness  without  which  no  man  shall  5^^ 
the  Lord."  And  if  we  see  Him  not,  how  shall  we 
be  changed  from  glory  to  glory  ?  How  shall  we  be 
"hke  Him,"  here,  or  hereafter? 

Peace 

Almost  universally,  peace  is  regarded  as  merely  a 
subjective  condition,  pleasant  indeed  to  the  pos- 
sessor, but  exerting  no  positive  power  in  the  world. 
Yet,  without  it  no  one  enjoys  the  sense  of  strength, 
nor  wears  the  appearance  of  power.  A  perplexed 
soul  needs  help.  He  cannot  impart  it.  What 
Ruskin  said  of  art  is  particularly  applicable  to  the 
Christian  life,  "I  say  fearlessly  respecting  repose 
that  no  work  of  art  can  be  great  without  it,  and  that 
all  art  is  great  in  proportion  to  the  appearance  of  it. 
It  is  the  most  unfailing  test  of  beauty,  whether  of 
matter  or  of  motion;  nothing  can  be  ignoble  that 
possesses  it,  nothing  right  that  has  it  not." 

The  calm  which  is  apparent  manifests  an  unseen 
force.  This  truth  was  personified  in  the  life  of 
Jesus.  In  His  crisis  hours  it  stood  forth  conspic- 
uously. At  the  very  moment  Judas  Iscariot  was 
working  his  shameless  mission  of  betrayal,  and 
fiendish  Hebrew  conspirators  were  assembling  for 
His  arrest;  while  the  sorrows  of  Gethsemane  were 
pressing  close,  and  the  shadow  of  the  cross  was 
stealing  upon  Him;  our  Lord  manifested  "the  peace 
of  God  that  passeth  all  understanding,"  and  im- 


POWERS  OF  COMMUNION  187 

parted  Divine  calm  to  the  disturbed  disciples. 
"Peace,  I  leave  with  you,"  said  He,  "My  peace  1 
give  unto  you."  "  Let  not  your  heart  be  troubled, 
neither  let  it  be  afraid."  There  He  stood,  the  bur- 
den-bearer of  the  race ;  its  ruin  awaiting  His  remedy, 
yet  He  meets  the  shock  of  death  and  hell  unshaken; 
and  promises  the  same  power  to  others.  "My 
peace  I  give  unto  you." 

Jesus  never  worried,  never  hurried.  Incessant 
activity  marked  His  labours.  Throngs  pressed  upon 
Him  all  day  long  to  the  distress  of  His  mother  and 
brethren,  but  the  "rush"  was  in  the  environment, 
not  in  the  man.  Haste  and  perplexity  were  so  for- 
eign to  Him  that  the  thought  of  it  never  comes  to 
us.  He  personifies  the  dignity  of  repose,  the  peace 
of  power.  Once  indeed,  rapid  and  vehement  speech 
was  accompanied  by  the  lightning-flash  of  fiery  eyes, 
but  that  was  when  Divine  indignation  resented  the 
irreligious  religiousness  of  over-religious  Pharisees. 
This  display  of  noble  wrath,  however,  serves  but  to 
accentuate  the  normal  and  powerful  repose  of  His 
life. 

Galilee's  tempest  may  threaten  His  fragile  craft, 
but  He  sleeps  in  perfect  security,  and  imparts  to  His 
terrified  disciples  the  secret  of  His  own  calm.  Later, 
He  said,  "  I  send  you  forth  as  sheep  among  wolves," 
and  "Ye  shall  be  hated  of  all  men,"  nevertheless 
"Peace  I  leave  with  you;  my  peace  I  give  unto  you; 
not  as  the  world  giveth  give  1  unto  you."  In  every 
danger,  "  Lo  !  I  am  with  you."  In  every  darkness, 
"It  is  I,  be  not  afraid."  Oh,  trembling  heart,  is 
there  strain  upon  you?    He  knows  all  about  it. 


188    INTER-COMMUNION  WITH  GOD 

Have  you  weakness  ?  He  has  measured  it  carefully 
and  declared,  "My  grace  is  sufficient  for  thee." 
But  what  about  the  wicked  world?  "Be  of  good 
cheer,  I  have  overcome  the  world."  God's  peace  is 
not  deliverance  from  trial,  but  the  sense  of  safety 
amidst  it. 

Humility 

Meekness  or  humility,  so  often  regarded  as  the 
flower  of  the  graces,  is  the  personal  fruit  of  holiness. 
Neither  a  forthgoing  aggressive  force,  nor  a  recep- 
tive power,  it  rather  represents  the  permanent  tem- 
per of  the  inner  nature.  What  is  connoted  by  the 
word  "  humility  "  is  the  quality  of  a  man's  being,  as 
distinguished  from  his  acting  or  suffering.  When 
we  analyze  our  feelings  of  veneration  for  people 
whom  we  deem  saintly,  we  find  our  emotion  is  ex- 
cited by  the  triad  of  graces  now  under  consid- 
eration. It  is  holiness,  peace  and  humility  which 
clothe  a  character  with  saintliness  and  compel  rev- 
erence. 

That  these  are  God-imparted  powers,  fostered 
naturally  by  fellowship  with  the  Eternal,  is  a  truth 
attested  by  the  experience  of  all  who  have  ever  been 
conspicuous  for  their  possession.  The  meekness  of 
Moses  was  an  acquirement;  made  after  he  fled  from 
the  court  of  Pharaoh.  Amidst  the  solitudes  of 
Midian;  in  contemplation  of  the  steady  stars,  he 
held  communion  with  the  spirit  behind  the  vastness, 
and  "endured"  as  seeing  Him  who  is  "invisible." 
So  of  Isaiah ;  the  same  vision  of  God  which  imparted 
to   the   prophet  a  feeling  of  his  insufficiency  also 


POWEES  OF  COMMUNION  189 

dowered  him  with  the  all-sufficiency  of  God.  A 
man  never  knows  himself  truly  till  he  knows  him- 
self in  relation  to  the  Almighty.  It  is  in  the  expe- 
rience which  thrusts  upon  us  a  true  sense  of  our  lit- 
tleness that  we  feel  the  Infinite  Power  above  and 
within  us.  Humility  is  therefore  a  fundamental  ele- 
ment of  spiritual  power.  A  man  cannot  be  great 
without  it.  Ruskin  believes  that  "the  first  test  of  a 
truly  great  man  is  his  humility."  Not  that  humility 
implies  doubt  of  power.  "All  great  men,"  he  says, 
"not  only  know  their  business,  but  usually  know 
that  they  know  it;  and  are  not  only  right  in  their 
main  opinions,  but  they  usually  know  that  they  are 
right  in  them;  only  they  do  not  think  much  of 
themselves  on  that  account.  .  .  .  They  have  a 
curious  under-sense  of  powerlessness,  feeling  that 
the  greatness  is  not  in  them  but  through  them." 
Compare  Nebuchadnezzar's  proud  boast  "Is  not  this 
great  Babylon  which  /  have  built?"  with  Paul's 
humble  yet  sublime  declaration,  "  I  can  do  all  things 
in  Him  that  strengtheneth  me."  Disclaiming  all 
self-glory  the  great  apostle,  by  precept  and  example, 
reveals  the  source  of  our  sufficiency.  Nebuchad- 
nezzar eating  grass  like  an  ox  warns  us  of  our  own 
insufficiency.  God's  own  Son,  the  meek  and  lowly 
Jesus,  who  "humbled  Himself "  and  said,  " Learn  of 
Me,  for  I  am  meek  and  lowly  in  heart,"  pronounced 
the  universal  beatitude,  "Blessed  are  the  meek." 
What  a  blessing  it  is  for  those  who  have  to  deal 
with  us  if  we  possess  even  the  earlier  stages  of  this 
Christian  grace!  And  oh!  what  blessedness  it  must 
be  to  ripen  into  that  Christlike  disposition  which 


190    INTER-COMMUNION  WITH  GOD 

makes  sainthood  on  earth,  and  foreshadows  the 
gentleness  of  heaven. 

Holiness,  peace,  meekness;  like  faith,  hope,  love; 
represent  three  phases  of  one  power.  Each  in  its 
several  way  a  force.  One  active,  one  passive,  one 
static. 

Are  there  any  other  spiritual  graces?  And  are 
they  similarly  related  ?  Yes.  One  other  and  final 
triad— service,  surrender,  and  self-sacrifice;  and 
these,  like  those  already  considered,  are  but  different 
moments  of  one  force  representing  the  active, 
passive  and  personal  sides  of  volitional  life.  Act- 
ing is  a  forth-giving  of  energy.  Suffering  a  passive 
condition.  Surrender  represents  the  condition  of 
heart  which  wills  to  do  or  to  suffer  the  will  of  God; 
a  permanent  personal  condition. 

Service 
The  Supreme  Being— the  Father  of  Spirits  and 
God  of  the  Universe — is  more  than  love,  and  more 
than  holiness;  He  is  life  or  power.  In  sharing  His 
life  with  human  beings  He  imparts  power  which, 
on  our  part  may  be  spent  or  withheld  according  to 
volition,  and  therefore  represents  the  self-bestowal 
of  a  free  being.  It  may  be  spent  in  active  ministry, 
or  in  passive  suffering,  or  in  self-sacrifice  even  unto 
death.  Of  service  it  concerns  us  the  less  to  speak 
because,  as  we  have  intimated,  Christianity  is  char- 
acterized by  beneficence  on  a  scale  hitherto  unknown 
to  the  world.  Daily  growing  richer  in  all  the  active 
graces,  our  age  is  brilliant  among  the  centuries  for 
its  alleviation  of  pain  and  poverty;  for  its  restless 


POWERS  OF  COMMUNION  191 

antagonism  against  ignorance  and  superstition;  and 
its  prosecution  of  world-wide  missions.  But  what 
shall  be  said  of  the  passive  virtues  ?  Are  we  grow- 
ing as  we  ought  in  the  exercise  of  these  ? 

Surrender 
Volition  involves  more  than  activity;  it  is  equally 
manifest,  and  often  more  painfully  evident  in  sur- 
render. In  the  life  of  Jesus  Christ  we  behold  un- 
remitting, exhaustive,  joyous  service;  doing  the  will 
of  the  Father.  Of  the  toil  and  weariness  we  are  not 
unconscious.  His  sympathy  with  the  sick,  His  tears 
for  the  bereaved,  His  yearning  for  the  sinful  touches 
us  with  pathos;  but  never  till  He  is  called  upon  to 
surrender  His  will  in  suffering  does  the  strain 
amount  to  agony.  Like  our  Lord,  many  of  us 
want  to  act;  we  glory  in  service.  It  is  only  when 
we  are  laid  aside,  or  defeated  in  action;  called  upon 
to  suffer,  and  be  nothing,  that  we  feel  the  dews  of 
Gethsemane.  For  most  of  us  it  is  an  awakening, 
when  we  come  to  realize  that  the  prayer,  "  Thy 
will  be  done,"  may  mean  "  permit  me  to  suffer,  if  my 
loss,  or  my  deportment  under  tribulation,  shall  ac- 
complish most  for  the  extension  of  Thy  kingdom." 
For  an  ambitious  spirit,  oh!  the  torture  of  defeat! 
(Moses).  For  an  active  energetic  nature,  what  pain 
in  imprisonment!  (Paul).  For  a  Christian  who 
would  fain  do  great  things  for  God,  what  a  sting  in 
the  sense  of  narrow  limitations!  Thousands  are 
willing  to  work,  for  one  who  is  willing  to  be  but 

"  A  broken  and  empty  vessel. 
For  the  Master's  use  made  meet." 


192    INTER-COMMUNION  WITH  GOD 

Yet  God  hath  need  of  heroes  in  the  silence,  and 
shadows,  to  display  His  grace  by  patient  endurance; 
as  well  as  generals  to  manoeuvre  dazzling  move- 
ments in  the  eye  of  a  gazing  world. 

Self-sacrifice 

Past  simple  surrender,  there  is  another  stage  of 
voluntary  yielding.  It  represents  more  than  quies- 
cence under  inflicted  pain  or  defeat.  Conscious  of 
what  it  is  doing,  it  joyfully  lays  all  on  the  altar;  and 
gives  a  part  of  life  as  a  ransom  for  others,  or  per- 
chance even  the  whole  life.  Jesus  gave  Himself  to 
the  extreme  penalty  of  the  cross.  And  not  a  few  of 
the  heroes  whose  self-sacrifice  has  starred  the  annals 
of  missionary  enterprise  have  gone  to  the  full  ex- 
tent in  self-giving.  Proverbially  the  blood  of  the 
martyrs  has  been  the  seed  of  the  church.  But 
where  the  whole  of  human  life  is  not  given,  very 
often  a  large  part  of  it  is  quietly  and  gladly  be- 
stowed for  Christ's  sake.  All  self-devotion  beyond 
the  demands  of  justice  comes  under  this  category. 
Christian  households,  as  well  as  home  and  foreign 
missions,  are  strongly  characterized  by  the  Pauline 
sentiment  which  counts  not  life  dear  so  long  as  it 
accomplishes  its  ministry.  And  Christianity  is 
filling  the  world  with  the  glory  of  joyous  self-sac- 
rifice. 

Not  so  fast  1  think  are  we  growing  in  the  passive 
as  in  the  active  virtues,  yet  if  a  period  of  per- 
secution should  overtake  the  church  we  doubtless 
would  have  ample  old-time  exhibition  of  their 
presence  and  power.     Even  in  our  soft  times  of 


POWEKS  OF  COMMUNION  193 

luxury  and  security  the  world  is  enriched  with 
manifold  and  increasing  self-sacrifice.  All  benefi- 
cent activities  involve  personal  sacrifice.  The  mod- 
ern Croesus  gives  his  millions  for  some  good  cause, 
mayhap  without  either  pleasure  or  pain,  but  his 
suffering  affords  opportunity  for  a  thousand  willing 
hearts  to  lay  suffering  and  self  on  the  altar  of 
service.  Ours  is  pre-eminently  an  age  of  missions 
and  nurses.  But  the  sick  and  the  dying  in  any 
sense  can  be  helped  only  at  the  cost  of  heart's 
blood,  and  that  flows  in  our  day  more  freely  than 
money. 

The  limit  to  workers  in  the  world's  white  harvest 
field  is  drawn  by  crippled  finance,  not  by  the 
shrinking  of  souls.  Workers  notwithstanding  the 
burden,  the  pain,  and  personal  cost,  are  more 
plentiful  than  the  golden  sinews  of  the  warfare. 
For  many  of  us  occasions  for  painful  self-sacrifice 
may  be  rarer  than  in  the  "killing  times"  of  our 
fathers,  but  in  a  world  like  ours  they  will,  like  "the 
poor,"  always  be  with  us.  It  is  in  little  things, 
often  deemed  too  trivial  to  be  worth  our  while,  that 
we  fail.  For  the  great  things  we  brace  ourselves 
not  forgetful  of  the  cloud  of  witnesses,  and  the 
reputation  to  be  won,  but  in  those  minor  affairs  at 
home,  or  with  our  neighbours,  which  can  by  no 
possibility  get  into  the  papers,  these  we  omit,  for- 
getful that  "to  him  that  knoweth  to  do  good  and 
doeth  it  not,  to  him  it  is  sin." 

Nothing  touches  the  world  like  self-sacrifice.  The 
love,  the  pain,  the  heroism  it  involves  appeals  to  the 
human  heart  as  nothing  else  does.     From  Calvary, 


194    INTER-COMMUNION  WITH  GOD 

Christ's  personal  example,  to  the  simple  act  of  a 
child  suffering  for  another  child,  it  appeals  to  the 
divine  within  us,  and  stirs  it  into  hunger  to  possess 
the  same  dear  quality.  And  why?  Because  at  the 
point  of  sacrifice  man  and  God  join  in  one  spirit. 
Here  is  the  secret  of  that  world-filling  force  that 
springs  from  a  martyr's  strength.  In  self-sacrifice  is 
seen  the  highest  exhibition  of  self-reliance.  Para- 
doxical though  it  sounds,  yet  it  is  true  that  the 
supreme  type  of  self-reliance  is  reliance  upon  God. 
Because  a  self  which  God  is  developing  is  most  it- 
self when  He  is  fullest  there.  Any  other  kind  of 
reliance  must  break.  It  is  only  when  the  self  is  part 
of  the  web  and  woof  of  the  Eternal — a  stone  in  the 
Spiritual  building — that  it  can  possess  true  self-reli- 
ance, for  it  is  then  balanced  and  braced  by  universal 
forces. 

By  service  and  sacrifice  the  love  of  the  human 
race  is  being  increased.  Our  individual  differences 
on  the  one  hand,  and  the  unity  of  society  on  the 
other,  made  perfect  by  each  having  something  to  be- 
stow and  to  receive,  bind  us  together  by  a  thousand 
various  necessities  and  gratitudes.  Thus  God  en- 
ables us  to  help  Him  in  His  work  of  redemption  and 
of  sanctiflcation.  The  world's  largest  asset  is  its 
noble  inheritance  of  self-sacrifice  vested  in  men  and 
women  of  Christlike  spirit,  and  of  Pauline  fibre, 
whose  motto  reads,  "  For  me  to  live  is  Christ  and  to 
die  is  gain." 

General  Conclusion 
Every  one  of  these  triads — the  emotional  triad,  the 


POWERS  OF  COMMUNION  195 

ethical  triad,  and  the  volitional  triad — represents  a 
relation  between  God  and  man  by  which  a  single 
force  of  three  moments  is  brought  into  action  by 
inter-communion.  It  may  be  shown  also  that  these 
three  triads  hold  definite  relations  to  one  another, 
and  that  these  relations  are  based  on  the  constitu- 
tion of  man.  For  the  character  of  our  spiritual  life 
is  revealed  by  the  nature  of  om  feelings,  the  type  of 
our  thought,  and  the  quality  of  our  conduct.  Its 
operation  follows  the  broad  divisions  of  psychology 
— feeling,  thought  and  volition — and  gives  cast  and 
character  to  the  whole  life.  Now  the  love  triad 
represents  personal  sentiment  towards  persons,  /.  e., 
towards  God  and  men.  The  holiness  triad  rep- 
resents man's  recognition  of  ethical  principles.  The 
volitional  trinity  exhibits  life's  bestowal  in  deed  and 
endurance.  If  therefore  we  are  pursuing  a  correct 
psychology,  our  classification  is  exhaustive.  True, 
all  virtues  are  not  named  in  the  nine  qualities 
mentioned,  but  if  we  examine  the  "Beatitudes" 
(Matt.  5)  or  "  The  fruits  of  the  Spirit "  (Gal.  5 :  22,  23) 
or  Paul's  list  in  Philippians  4:8,  we  shall  find 
there  is  not  a  single  quality  mentioned  but  is  a 
branch  or  phase  of  one  of  those  above  dealt  with. 
It  is  what  it  is  on  account  of  its  essential  relation  to 
God,  and  falls  into  place  among  these  primary 
qualities  as  naturally  as  green  in  the  rainbow  falls 
between  blue  and  yellow,  because  a  blend  of  these 
colours.  Man  has  a  threefold  nature,  also  he  holds 
a  threefold  relation  of  responsibility — to  God,  to 
himself,  and  to  his  fellow  man.  Further  it  must  be 
apparent  that  every  quality  he  possesses,  and  every 


196     INTER-COMMUNION  WITH  GOD 

spiritual  power  extant,  must  be  what  it  is  on  some 
intelligible  principle. 

If  it  be  asked  what  advantage  could  accrue  from 
an  investigation  like  the  above,  it  may  be  replied  — 

( i)  That  exploration  along  some  such  lines  must 
be  done,  if  a  scientific  method  is  ever  to  be  carried 
into  the  last  and  highest  field  of  man's  experience, 
and  used  for  the  classification  and  the  explication  of 
spiritual  phenomena. 

(2)  It  would  greatly  conduce  to  giving  us  a  com- 
plete bird's-eye  view,  in  its  true  proportions,  of  all 
the  principles  involved  in  the  mystery  of  spiritual  life. 

(3)  It  would  tend  to  simplify  our  treatment 
of  the  doctrines  of  theology,  and  might  possibly 
afford  a  valuable  key  to  the  interpretation  of  Scrip- 
ture. 

(4)  To  distinguish  between  antecedent  and  con- 
sequent, between  cause  and  effect,  between  what  is 
fundamental  and  what  derivative,  and  to  discern  the 
true  relationship  between  the  various  spiritual 
powers,  would  add  to  precision  of  thought — thus 
advancing  spiritual  science;  and  ought  to  be  a 
mighty  aid  to  the  effective  presentation  of  the 
Gospel — alike  from  the  pulpit  and  the  printed  page. 

I  firmly  believe  that  the  illustrations  above  given 
afford  evidence  of  an  order  and  method  grounded  in 
the  essential  nature  of  spiritual  life.  I  am  thoroughly 
convinced  that  real  relations  can  be  traced  through- 
out the  whole  spiritual  realm;  that  they  can  be 
seen  in  all  Revelation;  and  that  they  may  be  ap- 
plied to  the  practical  explication  of  religious  ex- 
perience. 


POWERS  OF  COMMUNION  197 

To  attempt  a  task  so  colossal,  with  implications 
so  far  reaching,  may  be  daring  on  the  part  of  finite 
creatures.  Yet  the  explanation  of  mysteries  in 
every  lower  sphere  of  knowledge  encourages  us  to 
hope  that  God  is  leading  His  children  with  steady 
step  deeper  into  the  sanctasanctissimaof  our  mutual 
spiritual  kingdom.  Why  should  God  be  less  orderly 
in  the  highest,  than  in  the  lower  realms  of  His  opera- 
tion ?  If  we  are  ever  "to  know  as  we  are  known," 
why  should  we  not  receive  yet  fuller  preparation 
here  and  now  for  meeting  Him  face  to  face?  As- 
suredly our  Father  desires  our  complete  develop- 
ment as  well  as  our  redemption.  Every  iota  of  in- 
telligence we  possess,  every  step  of  advance  yet 
achieved,  points  in  this  direction.  But  if  we  ought 
to  cultivate  expectancy,  and  lend  ourselves  to  His 
leading,  inter-communion  should  be  trusted  as  a 
means  to  revelation  and  growth  and  power — and 
contemplation  to  transformation — for  "we  shall  be 
like  Him,"  when  we  see  Him  as  He  is.  Oh,  for 
the  larger  faith;  and  the  deeper  insight;  and  the 
completer  surrender  to  the  completing  Life! 

Salvation  is  preached  (not  adequately  perhaps) 
but  with  gratifying  zeal,  and  glorious  consecration. 
We  are  filled  with  an  anguish-hunger  to  save  lost 
souls;  but  what  is  not  sufficiently  felt  nor  adequately 
emphasized  is  the  pressing,  nay,  the  insistent  need 
of  man's  complete  development.  This  must  be 
largely  a  work  of  education;  of  discipline  and  of 
inspiration — an  over-coming  of  man's  immaturity, 
and  apathy,  as  well  as  of  his  moral  perversion. 
Partly  a  matter  of  teaching,  it  is  chiefly  a  process  of 


198    INTER-COMMUNION  WITH  GOD 

stimulation  to  thought,  and  effort,  and  exercise;  a 
planting  of  ideals,  which  are  but  germinal  ideas  that 
continue  to  grow  as  soon  as  they  take  root.  The 
kingdom  of  knowledge,  and  the  kingdom  of  power, 
like  the  Kingdom  of  Heaven,  is  "within"  and 
"must  be  worked  out  with  fear  and  trembling." 
Yet  not  alone  do  we  labour,  "for  it  is  God  that 
worketh  in  us  both  to  will  and  to  do  of  His  own 
good  pleasure."  Both  God  and  man  are  working 
from  within  for  the  same  purpose.  There  is  no 
other  way  of  bringing-out-to-fuU-life  (and  that 
alone  is  education)  a  person's  powers  except  by 
exercising  them.  We  acknowledge  this  truth  from 
its  human  side,  but  alas!  God  is  not  regarded  as  in- 
terested in  our  development.  We  keep  education 
aside  as  though  it  were  a  human  affair  in  which 
God  had  no  part. 

How  many  of  us  worhsip  God  as  Creator — still 
busy  with  the  most  refractory  part  of  His  Creation? 
Are  we  not  accustomed  to  think  of  creation  as  past  ? 
Yet  how  can  it  be  complete  while  man,  its  cul- 
mination, is  so  incomplete?  if  the  new  birth  is  a 
spiritual  creation,  and  eternal  life  the  product  of 
God's  life  imparted — in  ever  growing  measure, 
then  the  work  of  creation  is  still  in  progress.  We 
need  a  new  prophecy,  a  truer  enlightenment,  a  larger 
outlook.  The  possibilities  are  as  great  as  man's 
potentialities.  The  call  is  as  urgent  as  it  is  Divine. 
It  is  God's  purpose,  and  sooner  or  later  must  arrest 
universal  attention.  Assuredly  the  trend  of  Chris- 
tian thought  is  carrying  us  in  this  direction.  Let  us 
take  a  glance  into  the  future. 


XX 
THE  COMING  POWER 

In  the  best  sense  of  the  term,  we  live  in  "the 
fastest  age  of  the  world."  The  slow  centuries  are 
past.  Behind  us  lie  ages  of  stagnation  and  barba- 
rism, of  superstition  and  tribal  warfare.  Those 
eras  too  which  may  distinctively  be  termed  ages  of 
discovery  are  also  gone.  There  are  no  more  conti- 
nents to  discover,  no  more  seas  to  explore.  Al- 
ready the  whole  world  is  a  neighbourhood.  A 
mustard  seed  of  civilization  planted  in  the  Tigris 
valley  has  spread  from  Nineveh  to  Egypt;  thence 
to  Greece  and  Rome;  whence  it  spread  to  western 
Europe  and  America.  Now  it  is  flowing  back  again 
to  the  Orient.  Not  long  ago  a  few  small  specks 
represented  the  total  civilization  of  earth — tiny  stars 
in  a  sky  of  indescribable  darkness.  To-day  almost 
the  whole  globe  is  flooded  with  light.  Patches  of 
paganism  still  remain — extensive  indeed — yet  mere 
islands  in  an  ocean  of  civilization.  And  the  ris- 
ing tide  shall  yet  "cover  the  earth  with  righteous- 
ness as  the  waters  cover  the  sea."  Irresistibly  are 
the  levers  of  business,  and  the  leaven  of  love,  in- 
forming this  inert  mass.  Speedily  there  will  be  in 
the  world  only  such  spots  as  shall  represent  deliber- 
ate wickedness.  The  night  of  the  world's  ignorance 
is  passing.  We  are  living  in  an  age  of  education 
and  science,  of  machinery  and  invention,  of  organ- 
199 


200    INTER-COMMUNION  WITH  GOD 

ized  capital,  organized  industry,  and  organized 
charity.  Our  era  approximates  universal  organiza- 
tion.    Before  us  what  ?    Whither  are  we  tending  ? 

In  part  our  bearings  may  be  taken  from  the  past. 

How  slowly  chaos  was  transformed  to  cosmos 
modern  scientific  research  attests.  How  patiently 
the  race  won  its  position,  and  at  what  cost  of  blood 
and  struggle,  history  partly  records.  But  now  that 
the  foundations  are  laid  and  world  organization  is 
nearly  complete;  now  that  we  see  what  kind  of  a 
superstructure  the  Supreme  Architect  was  planning; 
now  that  the  race  has  come  to  self-consciousness 
and  its  hands  are  moved  by  a  common  sentiment, 
the  way  is  cleared  for  a  swifter  advance,  in 
perfecting  commerce  and  business,  in  extending 
credit,  in  distributing  intelligence,  in  reducing  toil 
and  alleviating  suffering,  more  progress  was  made 
during  the  last  century  than  in  any  ten  centuries 
preceding.  The  tardy  cycles  were  slow  because 
ignorant  and  aimless.  The  rapid  age  will  be  swift 
because  direct  and  purposeful. 

If  that  were  all  that  could  be  said,  it  might  pre- 
sage evil.  But  as  we  live  in  the  best  age — the  fruit 
and  product  of  the  past;  so  the  coming  age  will  be 
but  the  riper  product  of  a  more  perfected  past;  made 
richer  indeed  by  the  toil  of  our  hands,  the  sweat  of 
our  "brains,"  the  agony  of  our  hearts.  "  For  we 
know  that  the  whole  creation  groaneth  and  travaileth 
in  pain  together  until  now  "  and  what  it  has  brought 
forth  is  merely  what  Paul  calls  "the  first-fruits  of 
the  Spirit."  Continuing  he  writes,  "even  we  our- 
selves groan  within  ourselves  waiting  for  our  adop- 


THE  COMING  POWER  201 

tion,  to  wit,  the  redemption  of  our  body  "  (Rom, 
8:  22-24).  Jn  other  words,  God  is  getting  ready  for 
something  more  than  the  redemption  of  individual 
souls.  Something  larger  is  on  the  Divine  pro- 
gramme, and  the  whole  creation  is  toilfully  urging 
towards  that.  Some  of  our  fathers  saw  this  plain 
enough.  The  prophets  portrayed  its  meaning  and 
the  angels  bore  their  part  towards  its  realization. 
And  now  all  men  should  feel  it.  A  more  buoyant, 
intelligent,  aggressive  faith  should  inspire  a  heartier 
response  to  the  call  of  the  Universal  Master.  Were 
there  no  revelation  at  all,  yet  the  trend  of  events  and 
the  acceleration  of  the  ages  should  indicate  that  these 
are  herald  eras  preparing  the  way  for  a  higher  reign 
— the  more  perfect  sway  of  Christ.  Had  revelation 
remained  forever  "  a  voice  crying  in  the  wilderness  " 
alone  and  unsupported,  men  might  long  since  have 
grown  discouraged  awaiting  the  Kingdom.  But  to 
the  voice  of  the  prophets  is  added  the  voices  of  his- 
tory, literature,  science  and  philosophy.  Every 
stone  by  the  wayside  preaches  this  sermon,  every 
stream  babbles  the  same  story;  every  revolution  of 
the  globe  reveals  more  of  the  growing  glowing 
truth — a  better  day  is  dawning. 

In  this  faster,  better,  culminating  day  what  is  the 
coming  force.?  At  one  time  steam  seemed  to  hold 
the  future.  Recently  we  were  assured  that  con- 
gealed air  would  take  a  first  place  among  motive 
forces.  Generally  electricity  is  regarded  as  the 
coming  power.  Multitudes  believe  science  holds 
the  key  to  earth's  coming  greatness.  But  neither 
light  nor  heat,  gravitation  nor  electricity,  neither  in- 


202    INTER-COMMUNION  WITH  GOD 

creased  learning,  nor  accumulating  capital  will  be 
the  coming  power.  The  force  that  holds  the  destiny 
and  moulding  sway  of  the  future  is  a  spiritual  power 
imparted  directly  to  men  by  God.  It  will  not  dis- 
place other  forces;  it  will  foster  and  control  them. 
It  will  apply  every  power  known  to  humanity  for 
humanity's  welfare.  Through  that  force  of  forces 
God's  influence  will  be  brought  to  bear  immediately 
upon  all  problems. 

Singularly,  however,  this  spiritual  power  is  not 
studied  as  an  intelligible  force,  holding  close  relation 
to,  and  controlling  influence  upon,  all  other  forces. 
The  least  explored  force  in  the  world  is  that  which 
Jesus  distinctly  instructed  His  Church  to  avail  them- 
selves of — a  force  which  has  never  been  much  used 
either  by  individuals  or  communities  without  pro- 
ducing Pentecostal  outpouring.  Men  and  capital 
stand  behind  every  other  known  force;  watching, 
studying,  testing,  analyzing,  experimenting,  to  learn 
first  its  secret,  and  then  the  means  of  its  application. 
Once  nature  was  thrusting  herself  upon  men;  but 
now  man  is  thrusting  himself  upon  nature.  Enough 
has  been  achieved  already  to  assure  us  that  we  are 
on  the  right  track.  Scientists  and  mechanicians  are 
coming  to  their  own  as  explorers,  and  mean  to  take 
full  possession  of  their  inheritance.  Shall  not  the 
prophets  and  ambassadors  of  our  Lord  do  likewise 
with  their  higher  inheritance  ?  If  spiritual  laws  were 
studied  as  are  natural  and  psychical  phenomena; 
if  faith  were  explored  and  tested  as  electricity  is,  a 
new  era  would  burst  on  the  world.  Everybody 
knows  that  if  mechanics  were  "bungled"  as  re- 


THE  COMING  POWER  203 

ligion  is,  not  a  factory  in  the  world  would  do  its 
work.  If  economics  were  violated  as  Christianity 
is,  by  the  very  people  who  profess  to  further  it,  the 
business  of  the  world  would  fall  into  confusion. 

But  every  stage  must  be  passed  in  its  own  order. 
What  "the  process  of  the  suns"  has  brought  us 
just  now  is  this  fascinating  problem — already  largely 
solved — and  soon  to  be  the  sensation  of  the  ages.  It 
scarcely  seems  like  prediction  to  say  that  spiritual 
force  will  be  better  understood  and  more  universally 
applied.  God  is  becoming  more  visible,  audible,  and 
more  appreciable  every  day.  Every  wave  of  the  in- 
flowing spiritual  tide  is  making  men  more  capable  of 
God.  Every  year,  yea,  every  hour,  is  compelling 
wickedness  to  become  more  secret.  The  avenging 
angel  of  intelligence  is  abroad  wielding  the  sword  of 
the  Spirit.  Behind  it  Christian  sentiment;  above  it 
conscience,  and  God.  The  whole  world  wants 
safety;  the  better  part  of  it  will  have  honesty;  wick- 
edness can  no  longer  stalk  as  an  open  high-handed 
force.  Absolute  despotism  is  dethroned.  Christian 
civilization  is  de  facto  a.  her  aid  of  liberty — at  once  the 
fruit  and  the  seed  of  higher  truth.  Evil  is  fighting 
a  losing  battle,  God  waging  a  victorious  warfare. 
"  The  Lord  God  Omnipotent  reigneth,"  who  "  work- 
eth  all  things  after  the  counsel  of  His  own  will," 
and  hath  declared  the  issue  of  the  present  order;  for 
thus  saith  the  Lord  God,  "  Righteousness  shall  cover 
the  earth  as  the  waters  cover  the  great  sea,  and  every 
knee  shall  bow  before  Him."  '-He  must  reign  till 
He  hath  put  all  enemies  under  His  feet.  The  last 
enemy  that  shall  be  abolished  is  death"  (i  Cor.  1 5 :  26). 


204    INTER-COMMUNION  WITH  GOD 

As  a  distant  event,  we  contemplate  such  a  con- 
summation with  complacency.  But  we  lose  the  in- 
sistent meaning  of  this  prophet-note  of  triumph  un- 
less we  realize  that  we  have  a  part  to  play  in  its  de- 
nouement. 

With  spiritual  as  with  physical  forces  our  theo- 
retic conquest  is  fairly  well  in  hand.  What  is  needed 
is  its  fuller  development  and  practical  application. 
Now,  it  is  this  personal  problem  which  is  of  su- 
preme moment  for  every  individual.  Exterior  forces 
can  be  studied  from  the  outside,  and  the  "personal 
equation  "  remains  a  minor  element.  But  in  the  ex- 
ploration and  application  of  this  innermost  force  the 
personal  equation  is  all  important.  Here  the  plum- 
met is  cast  into  the  profoundest  depths  of  spiritual 
experience.  Soundings  can  alone  be  taken  when 
the  soul  is  "  hid  with  Christ  in  God."  To  the  mys- 
tery of  the  new  birth  must  be  added  that  of  the 
"double  indwelling."  God  in  man,  and  Man  in 
God.  Like  a  vessel  sunk  in  the  sea.  Each  in  the 
other,  without  loss  of  personal  identity.  For  man 
is  most  himself  when  God  is  most  in  him.  Precisely 
this  was  the  doctrine  of  the  great  apostle  Paul.  "  I 
live,  yet  no  longer  I,  but  Christ  liveth  in  me,  and 
that  life  which  I  now  live  in  the  flesh  I  live  in  faith, 
the  faith  which  is  in  the  Son  of  God"  (Gal.  2:20). 
In  other  phraseology,  "  We  live  and  move  and  have 
our  being  in  God,"  or  as  Jesus  Himself  expressed  it, 
"  Ye  in  Me  and  I  in  you." 

But  to  what  end  is  this  co-operation  of  God's  life 
with  the  life  we  call  our  own  ?  "  That  ye  bear 
much  fruit;  so   shall  ye  be  My  disciples."     "As 


THE  COMING  POWER  205 

the  Father  hath  sent  Me,  so  send  I  you."  "  Go  ye 
into  all  the  world  and  preach  the  Gospel  to  every 
creature."  "Let  your  light  so  shine  before  men 
that  they  may  see  your  good  works  and  glorify  your 
Father  which  is  in  Heaven,"  and  finally  "Greater 
things  than  these  shall  ye  do  because  I  go  to  My 
Father." 

Strange  is  it  not,  that  while  everybody  regards  the 
possession  of  power  as  a  blessing,  so  few  regard  its 
possession  as  an  obligation}  Yet  nothing  short  of 
this  equals  Christ's  ideal,  or  meets  the  terms  of  the 
above  commission.  "  Ye  shall  receive  power  after 
that  the  Holy  Ghost  is  come  upon  you."  "  Tarry  " 
till  ye  be  "  endued  with  power."  "  Be  strong  in  the 
Lord  and  in  the  power  of  His  might."  "  Quit  you 
like  men,  be  strong."  "My  power  is  made  perfect 
in  weakness."  "He  giveth  power  to  the  faint  and 
to  them  that  hath  no  might,  He  increaseth  strength." 

Universally  is  it  felt  that  history  at  bottom  is  the 
embodiment  or  realization  of  the  thought  of  earth's 
great  men.  But  who  can  fail  to  take  the  next  and 
final  step.?  Are  not  these  great  thoughts  unfolding 
the  thought  of  a  Higher  Power — whose  they  are  and 
whom  they  serve  ?  To  see  man  great  in  history 
and  not  to  see  God  great  in  man  is  to  miss  the  en- 
tire significance  of  man's  noblest  achievements — 
nay,  more,  is  failure  to  recognize  the  real  force 
working  in  the  world. 

If  we  gather  the  sweep  of  the  ages  into  a  phrase 
or  two  we  shall  see  that  the  case  stands  briefly  thus. 
From  nebulous  chaos  to  organic  life  represents  a 
period  immeasurable  to  imagination.     From  organic 


206    INTER-COMMUNION  WITH  GOD 

life  to  organized  society  presents  an  interval  equally 
baffling  to  human  thought.  From  an  organized 
society  to  an  ideal  society  must  also  be  a  prolonged 
period.  But  here  is  the  startling  truth.  The  inhab- 
itants of  our  planet  are  to-day  grappling  with  the 
final  problem  of  the  last  stage  of  God's  work  among 
men.  Moreover  we  have  Divine  assurance  of  cer- 
tain success.  Omnipotence  and  Omniscience  are 
available.  If  but  a  portion  of  the  race  are  being  up- 
lifted from  degradation  it  is  because  men  are  not 
appropriating  omnipresent  power.  Already  we 
have  come  to  see  that  full  life  involves  full  contact 
with  all  vitalizing  forces — physical,  mental,  moral 
and  spiritual — partly  educational,  partly  redemptive 
— and  all  developmental.  What  must  stir  every  be- 
lieving heart  and  thrill  every  ambitious  soul  is  the 
near-certainty  of  this  Divine  descent  into  humanity. 
Only  one  thought  could  kindle  finer  inspiration,  and 
that  is,  that  every  living  individual  may  partake  of 
our  Lord's  culminating  joy  and  share  in  the  satis- 
faction of  the  travail  of  His  soul.  But  the  entrance- 
ment  of  this  experience  must  be  obtained  through  a 
fellowship  whereby  God  operates  through  us  His 
glorious,  resistless,  eternal  triumph.  In  other  words, 
the  secret  is  "inter-communion  with  God,"  the  key 
to  the  transmission  of  power. 


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